U 


BY  REV.  WILBUR  F,  CRAFTS. 


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§lcmember  i\it  Sabbutlj  iiHg  I0  hetp 
it  ]^0lg.  ^Sk  trags  s^alt  t^oxt  Iab0r 
antr  ^0  all  tijg  fo0rh  ;  but  t^e  s^trmt^ 
bag  is  tb^  Sabbat!)  0f  tlj-e  i^0rb  tIjg 
#ob :  in  it  tb0u  s^alt  noi  jtr0  ang 
to0rh^  t^0u,  n0r  tIjg  Mn,  not  tl^^t 
battgl^ttr,  tbg  manserbant,  it0r  tljg 
maibserbant,  n0r  tl^g  rattk,  nox  tbg 
stranger  tbat  is  foitbin  tbg  gai^s  :  fcr 
in  sir  bags  tl^e  i^0rb  mab^  P^ab^n  anb 
tartlj,  i^it  Bm,  anb  all  tfjat  in  t^ijm  is, 
anb  restijtl^  t^^  sefamtl^  bag  :  ial^txtiDxt 
tijc  l^orb  blcsstb  tin  Sabbat^  bag,  anb 
ballofoeb  it. 


AND 

incline  our  ijrarts  to  tttp  tf^in  ILato, 


MAY  :  ::  1926 

THE 


SABBATH  FOR 


A    STUDY  OF 

THE  ORIGIN,  OBLIGATION,  HISTORY,  ADVAN- 
TAGES AND  PRESENT  STATE 


SABBATH    OBSERVANCE 


WZTH    SPECIAL   REFERENCE   TO  THE    RIGHTS   OF 


WORKINGMEN 


BASED  ON   SCRIPTURE,  LITERATURE,  AND  ESPECIALLY  ON  A   SYMPOSIUM 

OF   CORRESPONDENCE  WITH   PERSONS    OF  ALL  NATIONS 

AND   DENOMINATIONS 


Rev.  WILBUR   f/cRAFTS,  A.M. 

AUTHOR    OF    "successful    MEN    OF  TO-DAY,"    "  MUST    THE    OLD    TESTAMENT    GO?' 
"  RHETORIC  MADE  RACY,"    ETC. 


"  The  cause  of  God,  the  cause  of  nations,  and  preeminently  the  cause  of  the  work- 
ingmen." — Catholic  Presbyterian. 

"  The  defence  of  the  Sabbath  is  a  patriotic  duty.  It  is  the  workingman's  only  day  of 
rest,  and  he  is  in  danger  of  losing  it.— Sir  Charles  Reed,  LL.D.,  M.P.,  Ex-Chair- 
mail  of  the  London  School  Board, 

"  Here  is  a  question  where  men  who  differ  on  other  subjects  may  stand  together. 
The  Protestant  and  the  Roman  Catholic,  the  Lutheran  and  the  strictest  Puritan,  have 
alike  an  interest  in  maintaining  our  Sunday  law." — Rev.  W.  W.  Atterburv,  Secre~ 
tary  of  New  York  Sabbath  Committee. 


FUNK    &    WAGNALLS 

NEW  YORK  1885  LONDON 

10  AND  12  Dey  Strkbt  44  Fleet  Street 


Entered,  according  to  Act  of  Congress,  in  the  year  1884,  by 

FUNK  &  WAGNALLS, 

In  the  Office  of  the  Librarian  of  Congress  at  Washington,  D.  C. 


TxK  WrnHntftn^Uf 


WHO   OBEY  THE   LAW  OF   GOD,    "SIX   DAYS   SHALT  THOU   LABOR,      BUT 

ARE  IN   PERIL  OF  THE    LAW   OF   GREED,   "SEVEN   DAYS 

SHALT     THOU     WORK,"     THIS     BOOK,    IN 

DEFENSE   OF  THEIR    SABBATH,  IS 

RESPECTFULLY      DEDICATED. 


SABBATH  MAP 

OP 

THE    VS/ORLD. 

I.      "Distpic'ts    vn2t.r  CWri-s'iiort  Govcmrrienl'S  VBot   enico"r*oije   i9tcJ^ti<j\o-j\n)cx'iCar%, 

3.  "E)i«>trici5    u n3er  Cbrr^fioo  Govcporr^j^ts     Jftot   ^xivor'o  ^ero/'-Con'flncnlial  Sunday , 

4.  "Oislrid-s    unoler  t<^ft  ^irel  closso^  CWrlslionGovcrnnxnls   ^^^    Jt&linguisP)     tfee 

Lord's-TDoy     only    by   Custom    ftoviog  no  ^ndoY  Low  . 


S.       ^imjlar    "BistPlCTs  t/n«3e>'   tn^  f^ccnc' Class c| 

Cbpi^lion   Governrpents  , 
4>.      Unchristian  Go vepnrrents  v^^icft  disiinqutsft    l^e 

LondS'<ioy    by    lavv/ 
7         ^obbatnles^     Countries 


'g-' 


orr>on. 
Cc^ni' 


See  (q86). 


/brA.v     "Dtt, 


The  Sabbath  was  made  for  man. — Jesus  the  Christ,  Mark  2  :  27. 

After  the  whole  world  had  been  completed  according  to  the  perfect 
nature  of  the  number  Six,  the  Father  hallowed  the  day  following,  the 
Seventh,  praising  it  and  calling  it  holy.  For  that  day  is  the  festival, 
not  of  one  city  or  of  one  country,  but  of  all  the  earth  ;  a  day  which  it 
is  alone  right  to  call  the  day  of  festival  for  all  people,  and  the  birth- 
day of  the  world. — Philo,  Creation  of  the  World,  chap.  30. 

This  Fourth  is  not  a  commandment  for  one  place,  or  one  time,  but 
for  all  places  and  times. — D.  L.  Moody,  at  San  Francisco,  Jan.  ist, 
1881. 

Christianity  has  given  us  the  Sabbath,  the  Jubilee  of  the  whole 
world,  whose  light  dawns  welcome  alike  into  the  closet  of  the  phi- 
losopher, into  the  garret  of  toil,  and  into  prison  cells,  and  everywhere 
suggests,  even  to  the  vile,  the  dignity  of  spiritual  being. — RALPH 
Waldo  Emerson,  Address  to  Harvard  Divinity  School,  1838. 

The  use  of  the  Sabbath,  as  it  began,  will  end  only  with  the  world 
itself.— Bishop  Horsley,  Sermons,  p.  444. 

The  Lord's-day  is  not  the  day  of  God  only,  it  is  the  day  of  human- 
ity. This  is  the  true  democratic  festival — this  day  of  God  and  man. 
And  yet  this  is  the  day  which  certain  friends  of  the  people  wish  to 
deprive  them  of — false  friends  that  cheat  them  with  the  name  of  Lib- 
erty, thinking  only  of  their  bodily  needs,  and  not  wisely  even  of  those. 
— Pere  Hyacinthe  {M.  Loyson),  at  Geneva   Conference. 

The  Sabbath  stretches  through  all  ages — affects  all  men  in  every 
period  of  time— distinguishes  the  true  servants  of  God  from  the 
wicked,  more  than  any  other  ordinance — upholds  the  visible  profes- 
sion of  religion  before  the  eyes  of  mankind — keeps  up  the  face  and 
aspect  of  Christianity  in  the  world — is  the  most  direct  honor  that  a 
man  can  pay  to  the  name  and  will  of  the  ever-blessed  God— and  will 
never  cease  in  its  authority  here  till  our  Sabbaths  on  earth  give  place 
to  that  eternal  Sabbath  of  v/hich  they  are  the  pledge,  the  preparation. 
—Daniel  Wilson,  Late  Bishop  of  Calcutta,  Seven  Sermons  on  the 
Lord's-day, 


OUTLOOK. 


Will  the  coming  man  keep  the  Sabbath  ?  If  so,  will  it  be  his  holi- 
day or  his  holy  day  ?  Will  Scotland's  Sabbath  displace  the  Conti- 
nental Sunday,  or  be  displaced  by  it?  Will  New  England's  restful 
and  worshipful  Sabbath  extend  its  leaven  at  last  to  the  Pacific  coast, 
or  will  Cincinnati's  convivial  and  commercial  Sunday  cyclone  its  way 
to  the  Atlantic  ? 

Her  recent  riot,  as  I  shall  show,  throws  a  lurid  light  en  the  curse  of 
Sunday  saloons,  while,  by  contrast,  statistics  from  Scotland,  Ireland 
and  Wales  show  the  blessings  of  "  Sunday  closing." 

The  recent  discovery  and  publication  of  "  The  Teaching  of  the 
Apostles"  shortens  and  simplifies  the  argument  for  the  change  of  the 
Sabbath  to  the  first  day  of  the  week,  and  suggests  some  improvements 
upon  our  usual  modes  of  Sabbath  observance. 

Recent  archaeological  discoveries  in  Assyria,  China  and  elsewhere 
bring  us  new  materials  for  the  argument  from  Pagan  traditions  for  the 
division  of  time  by  weeks  and  Sabbaths  at  the  very  beginning  of 
human  history. 

Recent  movements  in  Europe  shed  fresh  light  on  the  Continental 
Sunday  as  related  to  labor  and  morals. 

These  new  developments  in  connection  with  the  Sabbath  call  for  a 
nevj  consideration  of  the 'subject,  that  we  may  give  the  best  possible 
reasons  for  the  faith  that  is  in  us,  to  those  who  are  not  persuaded  of 
the  obligation  and  advantages  of  the  Sabbath  as  a  day  of  protected 
rest  and  worship. 

The  Sabbath  also  needs  a  full  consideration  in  all  its  aspects.  A 
single  sermon  or  article  is  apt  to  arouse  more  questions  than  it  settles. 

The  civil  Sabbath  and  the  religious  Sabbath  require  separate  but 
connected  consideration  ;  so  also  the  patriarchial  Sabbath,  the  Jewish 
Sabbath,  the  relation  of  Christ  and  Paul  to  the  Day,  the  change  to  the 
first  day  of  the  week,  the  relation  of  Romanism  and  the  Reformation 
to  the  Continental  Sunday,  the  ancient  Puritan  Sabbath,  the  modern 
Anglo-American  Sabbath,  together  with  the  questions  involved  in 
Sunday  railroads,  Sunday  mails  and  Sunday  newspapers. 

These  links  in   the  argument  for  Sabbath  observance  cannot  be 


lO  OUTLOOK. 

strongly  forged  and  interlocked  in  a  leaflet  or  a  lecture,  but  call  for  a 
series  of  papers. 

The  Sabbath  also  requires  a  harmonious  and  connected  treatment. 
The  papers  and  addresses  presented  at  Sabbath  conventions  make 
valuable  books,  but  do  not  remove  the  necessity  for  a  volume  covering 
the  whole  subject  in  harmonized  chapters. 

The  Sabbath  furthermore  requires  a  treatment  whose  scope  is  not 
local  but  world-wide.  Steam  has  brought  the  whole  world  into  neigh- 
borhood ;  the  Bible  has  brought  it  into  brotherhood.  The  Sabbath 
customs  and  laws  of  each  land  affect  every  other  land.  No  city  or 
nation  liveth  to  itself.  If  the  United  States  allows  Sunday  trains, 
Canada  finds  it  next  to  impossible  to  wholly  prohibit  them.  Lax  Sab- 
bath observance  in  Christian  lands,  by  means  of  their  tourists  and 
traveling  merchants,  weakens  the  Sabbath  observance  of  missionary 
converts  in  heathen  lands,  where  the  Sabbath  is  the  very  citadel  of 
Christianity.  If  the  Continental  Sunday  grows  better  or  worse,  Great 
Britain  and  the  United  States  feel  the  change  at  once  in  the  living  tide 
that  flows  thence  by  travel  and  emigration.  Every  large  city  is  a 
miniature  world  in  its  population,  and  so  feels  the  influence  of  every 
upward  or  downward  movement  of  law,  or  sentiment,  in  any  part  of 
the  earth. 

There  is  now  no  country  where  some  do  not  keep  the  Sabbath,  and 
whatever  victories  or  defeats  come  to  the  cause  of  Sabbath  observance 
in  any  land,  affect  it  in  every  other.  Nothing  therefore  seems  so  un- 
speakably selfish  as  for  a  man  in  this  age  to  test  the  question  as  to 
what  he  may  do  on  the  Sabbath  by  asking,  "  Will  it  do  me  any 
harm  ?"  Every  question  about  Sabbath  observance  should  be  meas- 
ured by  its  effect,  not  on  "  me'*  but  on  "  man^"  for  whom  in  his  world- 
wide home,  "  the  Sabbath  was  made." 

In  order  to  give  such  a  world-wide  view  of  Sabbath  observance,  I 
have  gathered,  by  correspondence  with  more  than  two  hundred  per- 
sons, residing  in  nearly  every  nation  of  the  world,  reliable  reports 
about  Sabbath  observance  as  it  is,  compared  with  what  it  was,  and 
what  it  should  be.  Warned  by  the  mistakes  of  other  travellers,  I  have 
not  relied  upon  my  own  observations  as  a  transient  visitor  in  most  of 
these  countries,  but  have  supplemented  and  corrected  my  own  impres- 
sions by  conversation  and  correspondence  with  reliable  residents  in 
each  case.  These  persons  represent  not  only  all  nations,  but  also  all 
denominations,  and  include  missionaries,  travellers,  ministers,  mer- 
chants, doctors,  judges,  lawyers,  editors,  policemen,  railroad-men,  and 
workingmen  of  all  kinds,  to  whom  grateful  acknowledgment  is  due  for 
the  valuable  aid  which  they  have  thus  rendered. 


OUTLOOK.  II 

The  following  is  a  partial  list  of  those  who  have  thus  contributed  t© 
this  book  (Revs,  and  D.D.s  whose  denominations  are  not  given  are 
Methodist,  Presbyterian,  Baptist  or  Congregationalist). 

In  regard  to  Sabbath  observance  in  Polynesia,  Asia  and  Africa  : 
A  resident  in  Honolulu,  Sandwich  Islands;  Eli  Corwin,  D.D., 
Racine,  Wis.,  formerly  a  resident  in  Sandwich  Islands  ;  Rev.  R.  W. 
Logan,  a  missionary  in  Micronesia  ;  Mrs.  M.  T.  True,  missionary  in 
Japan  ;  S,  L.  Baldwin,  D.D,,  Nyack,  N.  Y.,  recently  missionary  in 
China  ;  Pres.  Angell  of  Michigan  University,  Ann  Arbor,  Mich.,  re- 
cently United  States  Minister  to  China  ;  Rev.  S.  B.  Rand,  Amherst, 
Mass.,  and  Miss  L,  Ella  Miller,  recently  missionaries  in  Burma  ;  Rev. 
James  Mudge,  recently  editor  of  Lucknow  Witness,  India  ;  Rev. 
George  T.  Washburn,  missionary  in  India  ;  W.  W.  Torrance,  M.D., 
Teheran,  Persia  ;  Rev.  George  Thompson,  formerly  missionary  in 
Africa  ;  Rev.  I.  Gomer,  Sherbro,  Africa  ;  Rev.  W.  C.  Wilcox,  mis- 
sionary at  Inhambane,  East  Africa  ;  Rev.  George  Cousins,  London, 
ex-missionary  to  Madagascar  ;  H.  H.  Jessup,  D.D.,  missionary  in 
Syria  ;  Rev.  W.  F.  Bainbridge,  Providence,  R.  I.,  author  of  "  Round 
the  World  Tour  of  Foreign  Missions  ;"  H.  C.  Haydn,  D.D.,  recently 
District  Secretary  of  American  Board,  now  of  Cleveland,  O.  ;  J.  M. 
Reid,  D.D.,  John  C.  Lowrie,  D.D.,  Missionary  Sees.,  New  York. 

In  regard  to  Sabbath  observance  in  Continental  Europe  :  Mr.  Gre- 
goire  de  Willamov,  First  Sec.  of  the  Russian  Legation  at  Washington, 
D.  C.  ;  Rev.  Nicholas  Bjerrigg,  formerly  of  Denmark  and  Russia, 
recently  pastor  of  the  Greek  Church  in  New  York,  and  Chaplain  of 
the  Russian  Legation  at  Washington,  now  Presbyterian  missionary  in 
New  York  ;  Rev.  D.  C.  Challis,  Rev.  F.  L.  Kingsbury,  missionaries 
in  Bulgaria  ;  Rev.  Robert  Thomson,  Pastor  Boyadjieff,  missionaries 
in  European  Turkey  ;  Rev.  A.  Arrighi,  formerly  of  Italy,  now  mis- 
sionary to  Italians  in  New  York  ;  Leroy  M.  Vernon,  D.D.,  missionary 
at  Rome,  Italy  ;  Dr.  Robert  Konig,  Leipsic,  Germany  ;  D.  Nippert, 
D.D.,  Pres.  of  the  Methodist  Theological  Institute,  Frankfort.  Ger- 
many ;  H.  S.  Pomeroy,  M.D.,  missionary  at  Prague,  Austria  ;  Profs. 
H.  M.  Scott  and  S.  Ives  Curtis,  of  Chicago  Theological  Seminary, 
recently  resident  in  Germany  ;  Alexander  Lombard,  Pres.,  and  E. 
Deluz,  Sec.  of  the  International  Federation  of  Lord's-day  Societies, 
Geneva,  Switzerland  ;  Col.  Emile  Frey,  Swiss  Minister,  Washington, 
D.  C.  ;  Mr.  Theodore  Roustan,  French  Minister,  Washington,  D.  C.  ; 
Rev.  Edward  W.  Hitchcock,  D.D.,  recently  Pastor  of  the  American 
Chapel  in  Paris,  France  ;  Rev.  A.  V.  Wittemeyer,  Pastor  of  French 
Church,  N.  Y.  ;  Revs.  C.  E.  Lindberg,  A.  G.  Johnson,  O.  H.  Lindh, 
Swedish   pastors,  now   in  New  York  ;    H.   H.   Boyesen,  Norwegian 


12  OUTLOOK. 

novelist,  New  York  ;  Rev.  William  H.  Gulick,  missionary  at  San 
Sebastian,  Spain  ;  Marvin  R.  Vincent,  D.D.,  of  New  York,  author  of 
*' In  the  Shadow  of  the  Pyrenees;"  H.  M.  Dexter,  D.D.,  editor  of 
The  Co77gregationalist ;  Joseph  Cook,  D.D.,  of  Boston  ;  Ralph  Wells, 
of  New  York  ;  Albert  Woodruff,  Brooklyn,  N.  Y.,  Pres.  of  the  For- 
eign Sunday-School  Association,  and  others. 

In  regard  to  Sabbath  observance  in  Greenland  :  Bishop  Edmund  D, 
Schweinitz,  D.D.,  Moravian,  Bethlehem,  Pa. 

In  regard  to  Sabbath  observance  in  Great  Britain  and  Canada  : 
Wm.  M.  Taylor,  D.D.,  New  York,  formerly  of  Glasgow  and  Liver- 
pool ;  Rev.  R.  B.  Blythe,  Edinburgh  ;  James  Brown,  Edinburgh,  Sec. 
of  the  Sabbath  Alliance  of  Scotland  ;  Rev.  T.  W.  Jones,  Saratoga, 
N.  Y.,  formerly  of  Wales  ;  Mr.  Fountain  J.  Hartley,  Honorary  Sec. 
of  the  Sunday  School  Union,  London  ;  John  Gritton,  D.D.,  Honorary 
Sec.  of  the  Lord's-day  Observance  Society,  London  ;  Rev.  W.  T.  Mc- 
Mullen,  Convener  of  the  Sabbath  Committee  of  the  Presbyterian 
Church  of  Canada;  Wm.  Briggs,  publisher,  Toronto,  Canada;  Rev. 
George  H.  Welles,  pastor  of  the  American  Church,  Montreal,  Can- 
ada ;  R.  B.  Reinhardt,  New  York,  formerly  of  Montreal. 

In  regard  to  Sabbath  observance  in  the  West  Indies  :  Mr.  Stephen 
Preston,  Haytien  Minister,  V/ashington,  D.  C. 

In  regard  to  Sabbath  observance  in  Mexico  and  South  America  : 
Rev.  Rollo  Ogden  and  Rev.  S.  P.  Craver,  missionaries  in  Mexico  ; 
Rev.  A.  M.  Merwin,  Valparaiso. 

In  regard  to  Sabbath  Observance  in  the  United  States,  and  its  rela- 
tions to  health,  law,  morals  and  religion  :  Hon.  Neal  Dow,  Thomas 
A.  Hill,  D.D.  (Unitarian),  ex-Pres.  of  Harvard  University  ;  I.  P. 
Warren,  D.D.,  editor  of  The  Mirror,  Portland,  Me.  ;  Rev.  William 
Clark,  Amherst,  N.  H.;  Franklin  Fairbanks  (manufacturer),  St.  Johns- 
bury,  Vt.  ;  Jacob  Estey  (manufacturer),  Brattleboro,  Vt.  ;  A.  A. 
Miner,  D.D.  (Universalist),  Rev.  A.  E.  Dunning,  Congregational 
Sunday-school  Sec,  Rev.  A.  E.  Winship,  Sec.  of  the  New  West  Edu- 
cational Commission,  Frank  Foxcroft,  Literary  Editor  of  the  Boston 
Journal,  L.  Edwin  Dudley,  Sec.  of  the  National  Law  and  Order 
League,  H.  P.  Walcott,  M.D.,  Pres.  of  Mass.  Board  of  Health,  Rev. 
J.  W.  F.  Barnes,  Chaplain  of  Charleston  State  Prison,  Boston,  Mass.; 
Rev.  C.  F.  Thwing,  Cambridge,  Mass.  ;  Milton  Bradley  (manufact- 
urer), Springfield,  Mass.  ;  A.  B.  Crafts  (attorney),  Westerley,  R.  I.  ; 
Prof.  Whitney  of  Yale  College,  New  Haven,  Ct.  ;  Rev.  Samuel 
Scoville,  Stamford,  Ct.  ;  Rev.  S.  J.  M.  Merwin,  Wilton,  Ct.  ;  Father 
Malone  (Roman  Catholic),  Rev.  J.  G.  Bass,  Chaplain  of  King's  County 
Penitentiary,  Rev.  George  A.  Hall,  State  Secretary  of  Y.  M.  C.  A., 


OUTLOOK.  13 

J.  B.  Thomas,  D.D.,  A.  Hill,  Dr.  L.  Wintner  (Jewish  rabbi),  Hon. 
Darwin  R.  James,  M.C.,  Rev.  J.  C.  Ager  (Swedenborgian),  Rev.  W. 

C.  Stiles,  ex-Secretary  of  Citizen's  Law  and  Order  League,  W.  H. 
Ladd  (Friend),  Rev.  G.  F.  Behringer  (Lutheran),  Brooklyn,  N.  Y.  ; 
Hon.  Noah  Davis,  Chief  Justice  of  the  State  of  N.  Y.,  Rabbi  Gotthiel 
(Jewish  rabbi),  Postmaster  Pierson,  Mrs.  Mary  A.  Parker  (for  the 
late  Dr.  Willard  Parker),  Rev.  Jacob  Freshman,  pastor  of  the  Hebrew 
Christian  Congregation  ;  David  M.  Stone,  editor  of  The  Journal  of 
Commerce,  Charles  A.  Reed  (attorney),  L.  Jackson,  City  Missionary, 
L.  Cutter,  Sec.  of  Prison  Association,  Rev.  W.  W.  Atterbury,  Sec.  of 
the  New  York  Sabbath  Committee,  Charles  Loring  Brace,  Pres. 
of  the  Children's  Aid  Society,  Supt.  Hain  of  the  Elevated  Railroad, 
Pres.  Lyon  of  the  3d  Avenue  Horse-Car  Line,  Hon.  G.  Hilton  Scrib- 
ner,  Pres.  of  the  Belt  Line  of  Horse  Cars,  Andrew  J.  Hope  (confec- 
tioner), J.  H.  Rylance,  D.D.  (Episcopal),  Rev.  C.  P.  Fagnani,  Moder- 
ator of  the  New  York  Presbytery  ;  Edwin  D,  Ingersoll,  Railroad  Sec. 
of  Y.  M.  C.  A.  ;  W.  A.  Warburton,  Sec.  of  Grand  Central  Depot  Rail- 
road Reading  Room,  John  D.  Cutter  (manufacturer),  Rev,  F.  H. 
Marling,  H.  E.  Crampton,   M.D.,  Samuel  Wilde  (merchant),  Horace 

D.  Sherill,  New  York  City  ;  Rev.  J.  H.  Munsell,  Schenectady,  N.  Y.  ; 
Rev.  C.  C.  Creegan,  Syracuse,  N.  Y.,  Sec.  of  New  York  Home  Mis- 
sionary Society  ;  S.  E.  Strong,  M.D.,  of  Strong's  Remedial  Institute, 
Saratoga,  N.  Y.  ;  Rev.  C.  W  Gushing.  Rochester,  N.  Y.  ;  H.  H.  Otis 
(publisher),  Buffalo,  N.  Y.  ;  Henry  Foster,  M.D.,  Clifton  Springs 
Sanitarium,  N.  Y.  ;  Rev.  A.  P.  Foster,  Jersey  City,  N.  J.  ;  C.  C. 
Moore,  M.D.,  Elizabeth,  N.  J.  :  Rev.  J.  E.  Rankin,  D.D.,  Rev.  R.  G. 
Greene,  Orange,  N.  J.  ;  J.  A.  Worden,  D.D.,  Presbyterian  Sunday 
School  Sec,  Princeton,  N.  J.  ;  Rev.  A.  H.  Lewis  (Seventh-day  Bap- 
tist), editor  of  The  Outlook,  Plainfield,  N.  J.  ;  Rev.  J.  S.  Van  Dyke, 
Cranbury,  N.  J.  ;  John  Wanamaker  (merchant),  Charles  F.  Scott 
(manufacturer),  L  P.  Black,  A.  T.  Pierson,  D.D.,  E.  W.  Rice,  D.D., 
editor  of  Sunday-School  World,  Rev.  Yates  Hickey,  Sec.  of  the  Inter- 
national Sabbath  Association,  Henry  Hartshorne,  M.D.,  editor  of 
Friends'  Review,  of  Philadelphia  ;  Gov.  R.  E.  Pattison,  Harrisburg^ 
Pa.  ;  D.  S.  Munroe,  D.D.,  Sec.  of  Methodist  General  Conference, 
Bloomsburg,  Pa.  ;  David  P.  Jackson,  M.D.,  Lebanon,  Pa.  ;  Rev.  H. 

E.  Niles,  of  International  Sabbath  Committee,  York,  Pa.  ;  J.  H. 
Jackson,  Wilmington,  Del.  ;  Rev.  G.  P.  Nice,  Sec.  of  the  Sabbath 
Association  of  Maryland,  Baltimore,  Md.  ;  Hon.  Hiram  Price,  Indian 
Commissioner,  Frederick  D.  Power,  D.D.  (Disciples  of  Christ), 
Washington,  D.  C.  ;  Hon.  Geo.  C.  Round  (attorney),  Manassas,  Va.; 
Rev.    John    Pollard,   Jr.,   Richmond,   Va.  ;  C.   B.   Fairchild  of  New 


14  OUTLOOK 

York,  formerly  of  Raleigh,  N.  C.  ;  Rev.  A.  A.  James,  Chairman  of 
Sabbath  Committee  of  Enorce  Presbytery,  Pacolet,  S.  C.  ;  James 
Stacy,  D.D.,  Chairman  of  Permanent  Sabbath  Committee  of  Southern 
Presbyterian  General  Assembly  ;  Rev.  D.  L.  Butolph,  Chairman  of 
Sabbath  Committee  of  Cherokee  Presbytery,  Marietta,  Ga.  ;  Rev.  W. 
K.  Tully,  Jacksonville,  Fla.  ;  President  De  Forest  of  Tallegeda  Col- 
lege, Ala.  ;  Rev.  G.  Stanley  Pope,  Tougaloo,  Miss.  ;  W.  S.  Alexan- 
der, D.D.,  President  of  Straight  University,  New  Orleans,  La.  ;  Rev. 
Dr.  Hartzell  of  New  York,  formerly  editor  of  New  Orleans  Christian 
Advocate ;  M.  M.  Cohen,  LL.D.  (attorney).  New  Orleans,  La.  ;  Rev. 
F.  B.  Doe,  State  Superintendent  of  American  Home  Missionary  So- 
ciety, Dallas,  Texas  ;  Rev.  R.  T.  Marlow,  Rogers,  Ark.  ;  Judge  Craft, 
Memphis,  Tenn.  ;  Rev.  H.  S.  Bennett,  Nashville,  Tenn.  ;  Colonel 
George  VV.  Bain,  Mrs.  John  A.  Miller  ("  Faith  Latimer"),  Louisville, 
Ky.  ;  Rev.  S.  E.  Wisehard,  Danville,  Ky.  ;  J.  M.  Worrall,  D.D., 
formerly  of  Covington,  Ky.,  now  of  New  York  ;  O.  G.  Peters  (manu- 
facturer), Columbus,  O.  ;  Mrs.  Sarah  K.  Bolton,  Cleveland,  O.  ;  Rev. 
Frank  Russell,  Mansfield,  O.  ;  Rev.  H.  B.  Elliott,  Cincinnati,  O.  ; 
Clem.  Studebaker  (manufacturer),  South  Bend,  Ind.  ;  Joseph  Moore 
(Friend),  ex-Pres.  of  Earlham  College,  Richmond,  Ind.  ;  C.  L.  Palmer 
(Seventh-day  Adventist),  Battle  Creek,  Mich.  ;  N.  S.  Davis,  M.D.,  ex- 
President  of  International  Medical  Congress,  Edmund  Andrews,  M.D., 
LL.D.,  J.  S.  Jewell,  M.D.,  Robert  West,  editor  of  The  Advance, 
Chaplain  M'Cabe,  Alfred  E.  Barr  (attorney).  Rev.  J.  M.  Caldwell,  J. 
W.  Sykes  (manufacturer).  Rev.  Simeon  Gilbert,  Chicago  editor  of  The 
Congregationalist,  J.  E.  Wilson,  W.  H.  Hammond,  Rev.  J.  D.  Sever- 
inghaus  (Lutheran),  Wm.  Niestadt  (Lutheran),  Secretary  of  Chicago 
Sabbath  Committee,  Postmaster  Palmer,  Rev.  J.  W.  Fairly,  Asst. 
Minister  of  Christ  Church,  of  Chicago  ;  Miss  Frances  E.  Willard.  Pres. 
of  National  W.  C.  T.  U.,  Evanston,  111.  ;  Rev.  G.  Wood,  Sec.  of 
World's  Prayer  Union  for  the  Sabbath,  Lake  Forest,  111.  ;  Pres.  A.  L. 
Chapin,  Beloit,  Wis.  ;  A.  W.  Kellogg,  Milwaukee.  Wis.  ;  Pres.  John 
Bascom,  Madison,  Wis.  ;  Rev.  J.  L.  Scudder,  Minneapolis,  Minn.  ; 
George  F.  Magoun,  D.D.,  of  Iowa  College,  Grinnell,  la.  ;  Rev.  Le- 
Roy  S.  Hand,  Ottumwa.  la.  ;  Rev.  T.  Hill,  Kansas  City,  Mo.  ;  D.  R 
Wolfe  (merchant),  St.  Louis,  Mo.  ;  Rev.  J.  L.  Maile,  Congregational 
Sunday  School  Sec.  for  Mo.  ;  Rev.  Henry  Hopkins,  Kansas  City, 
Mo.  ;  A  pastor  in  Indian  Territory  ;  Ex-Gov.  J.  P.  St.  John  of 
Kansas  ;  Rev.  J.  D.  Stewart,  Congregational  Sunday-School  Sec.  for 
Neb.  ;  Samuel  Burns  (merchant),  A.  F.  Sherrill,  D.D.,  Rev.  Willard 
Scott,  of  Omaha,  Neb.  ;  Rev.  Lucius  Kingsbury,  Canton,  Dak.  ;  Rev. 
A  L.  RiggsandRev.  C.  L.  Hall,  missionaries  to  the    Indians  in    Da- 


OUTLOOK.  15 

kota  ;  Rev.  Stewart  Sheldon,  Dakota  State  Sec.  for  American  Home 
Missionary  Society  ;  Benjamin  F.  Marsh,  Helena,  Mon.  ;  Rev.  C.  M. 
Saunders,  Cheyenne,  Wy.  ;  H.  B.  Chamberlin,  Denver,  Col.  ;  Rev. 
J.  B.  Gregg,  Colorado  Springs,  Col.  ;  Rev.  C,  S.  Harrison,  Pueblo, 
Col.  ;  Rev.  M.  Matthieson,  Las  Cruces,  New  Mexico  ;  Rev.  T.  C. 
Hunt,  Prescott,  Arizona  ;  Rev.  D.  L.  Leonard,  Rev.  D.  J.  McMillan, 
Salt  Lake  City,  Utah  ;  A  pastor  in  Oregon  ;  Rev.  A.  B.  Palmer, 
Reno,  Nev.  ;  Rev.  Jas.  L.  Woods,  Eureka,  Nev.  ; 

Idaho  ;  Rev.  N.  F.  Cobleigh,  Walla  Walla,  Wash.  Ter.  ; 
T.  K.  Noble,  D.D.,  San  Francisco,  Cal.  ;  S.  E.  Holden  (manufact- 
urer), Napa,  Cal.  ;  Rev.  George  Morris,  West  End,  Cal.  ;  Rev.  J.  S. 
McDonald,  San  Rafael,  Cal.  ;  L  K.  McLean,  D.D.,  Oakland,  Cal.  ; 
Otis  Gibson,  D.D.,  and  Rev.  W.  C.  Pond,  missionaries  to  the  Chinese 
in  California  ;  and  from  many  others  in  the  various  States  and  Terri- 
tories, including  many  woikingmen. 

In  addition  to  answering  special  written  questions,  the  following 
printed  questions  were  replied  to  by  most  of  these  correspondents  : 

1.  In  your  observation  of  clerks,  mechanics,  and  other  employees,  which  class  are  in 

the  best  physical  and  mental  condition  for  the  renewal  of  business  on  Monday 
mornings,  those  who  are  Church-goers,  or  those  who  spend  the  Sabbath  in  picnics 
or  other  pleasures  ? 

2.  In  your  observation,  have  those  who  have  for  five  years  or  more  engaged  in  secular 

employments  seven  days  in  the  week  lost  by  so  doing,  either  in  health  or  morals  ? 

3.  Has  the  movement  for  a  Saturday  half-holiday  gained  in  your  community  in  the 

last  five  years  ? 

4.  What  encouraging  victories  have  you  seen  or  known  for  the  friends  of  a  better  ob- 

servance of  the  Sabbath  during  the  last  five  years  ? 

5.  Do  you  know  of  any  instance  where  a    Christian's  refusal  to   work  or  trade  oq 

the  Sabbath  has  resulted  in  his  financial  ruin  ? 

6.  What  mistakes  have  you  witnessed  in  the  friends  of  Sabbath  observance  ? 

7.  Have  you  heard  any  plausible  argument  in  favor  of  Sunday  newspapers,  Sunday 

trains,  Sunday  horse-cars,  or  the  opening  of  grocery-stores,  barber-shops,  and 
bakeries  on  Sabbath  morning,  or  of  livery-stables,  museums,  or  post-offices  at 
other  hours  of  the  day  ? 

8.  Do   any   evangelical   Churches  in  your  community   patronize  Sunday  papers  by 

inserting  their  Church  notices? 

9.  Do  your  prominent  Christian  men  advertise  their  business  in  Sunday  papers? 

10.  How  long  is  your  post-office  open  on  the  Sabbath,  and  what  influence  does  such 
opening  have  on  the  day  ? 

Ti.  What  other  kinds  of  business  are  usually  carried  on  in  your  community  through  a 
part  or  the  whole  of  the  Sabbath,  and  do  Christian  business  men  who  are  engaged 
in  these  lines  of  business  keep  open  with  the  rest  ? 

12.  What  elements  of  the  Sabbath  observance  of  your  childhood's  home  seem  now  to 
you  harmfully  severe  ?     (Giving  the  locality.) 

13.  What  abandoned  elements  of  that  Sabbath  observance  ought  to  be  generally  re- 
stored ? 

14.  Where  have  you  seen  the  best  Sabbath  observance,  and  what  were  its  peculiarities  ? 


l6  OUTLOOK. 

The  subject  has  not  been  treated  as  a  local  or  national  issue,  but  in 
its  world-wide  relations,  with  special  reference  to  the  perils  of  the 
Anglo-American  Sabbath, 

This  book  is  more  than  a  symposium  of  all  nations  and  denomina- 
tions on  Sabbath  observance.  As  weather  bureaus,  by  despatches  from 
numerous  distant  points,  are  able  to  forecast  the  weather  of  the  near 
future  with  general  accuracy,  so  I  have  sought,  by  gathering  from 
every  land  of  the  world  reports  of  xheptesejit  state  of  Sabbath  observ- 
ance, to  discover,  by  contrast  with  the  history  of  the  past,  the  trend 
of  the  nations  in  this  matter,  as  a  basis  for  alarm  or  hope,  and  also 
to  bring  to  those  who  are  battling  for  the  Sabbath  the  lessons. that  may 
be  learned  from  the  defeaisand  victories  of  others,  grouping  all  around 
the  Sabbath  teachings  of  the  Word  of  God  that  liveth  and  abideth  for- 
ever. 

Wilbur  F.  Crafts. 

io6  E.  ?>isi  SI.,  Neiu  York,  Dec.  \st,  1884, 


INDEX 


Sabbath   Map  of  the  World 6 

Outlook 9 

1.     Is  THE  Sabbath  Surrendered? .   21 

1.  Hopeful  Facts  from  Pagan  Lands 24 

2.  "             "         "     Continental  Europe 50 

3.  "            "         "     the     Greek     and     Roman    Catholic 
Chu  rches 60 

4.  Hopeful  Facts  from  Great  Britain 65 

5.  Hope  in  the  Attitude  of  the  Great  Men  of  To-day  Toward 

the  Sabbath   75 

6.  Hope  from  the  Survival  of  Sabbath  Laws  in  U.  S 83 

7.  Hope  from   the  Predominance  of  Evangelical  Churches 

in  U.  S 83 

8.  Hope  from  the  Predominance  of  Rural  Districts  in  U.  S.  go 

9.  Hope  from  the  Sabbath  Observance  in  some  large  Cities,  gi 

10.  Hope  from  the  Religious  Conservatism  of  the  Southern 

States 92 

11.  Hope  from  the  Improved  Sabbath  Observance  in  some  of 

the  Western   Slates g4 

12.  Hope  from  the  Growth  of  the  Prohibition  Movement. ...  g6 

IL     Is  THE  Sabbath  Imperilled  ? gg 

1.  Perils  of  Legislatures loi 

(i).  Repeals loi 

(2).  Amendments 104 

(3).  Ambiguity 107 

2.  Perils  of  Courts 112 

(i).  Juries 1 12 

(2).  Judges 114 

(3).  Law3'^ers 118 

3.  Perils  of  Enforcements  and  Non-enforcements 119 

4.  Peril  from  National  Habit  of  Law-breaking 124 

5.  Peril  from  Continental  Sunday 126 

Continental  Sundays  in  Russia 127 

'*                 "               European  Turkey 130 


1 8  INDEX. 

Continental  Sundays  in  Bulgaria 128 

••  "  Greece 132 

Italy 132 

**  **  the  German-speaking   Nations   and 

Denmark 133 

Continental  Sundays  in  France  and  Belgium 147 

"  "  Spain  and  Portugal 152 

The  Continental  Sunday  in  Mexico  and  South  America 160 

"         "  Western  Cities  of  U.  S 165 

Sunday  Opening  of  Museums 178 

III.  Are  Sabbath  Laws  Consistent  with  Liberty? 189 

1.  Sabbath  Laws  Compared  with  those  against  Cruelty  to 

Animals 198 

2.  Sabbath  Laws  Compared  with  those  for  the  Protection  of 

the  Public  Health 199 

3.  Sabbath  Laws  Compared  with  Appropriation  Laws 214 

4.  Sabbath  Laws  Compared  with  Educational  Laws 223 

5.  Sabbath  Laws  Compared  with  those   for  Protecting  the 

Home 228 

6.  Sabbath  Laws  Compared  with  those  in  regard  to  Labor 

and  Capital  231 

7.  Sabbath  Laws  Compared  with  those   for   Prevention   of 

Crime 236 

8.  Sabbath  Laws  Compared  with  Laws  recognising  and  regu- 

lating National  Holidays 247 

IV.  What  of  Sunday   Trains,  Sunday  Mails,  and  Sunday 

Newspapers  ? 267 

1.  Sunday  Mails 271 

2.  Sunday  Trains  (including  Steamboats) 289 

(i).  What  Railroad  Employees  say 293 

(2).         "  "       Managers  say 298 

3.  Sunday  Newspapers • 323 

V.  What  Degree  of  Sabbath  Observance  can  be  Realised 

in  19TH  Century  Cities  ? 351 

I.  The  Ideal   Sabbath 353 

The  4Th  Commandment  shown  to  be  not  for  the  Jews 

alone, 

(1).  Because  it  is  a  Law  of  Nature 353 


(2). 
<3). 
V4). 
(5). 
(6). 
(7). 


in  the  Decalogue 357 

"  was  first  given  in  Eden 360 

binding  on  foreigners  in  Palestine 363 

ancient  nations  had  "  weeks,"  etc 364 

Prophets  declared  it  v/as  to  be  Universal.  .  365 

Christ  taught  it  was  "  for  Man  " 366 


INDEX.  19 

Apostolic  Sabbaths 376 

2.  What  Degree  of  Sabbath  Observance  has  been  se- 
cured IN  19TH  Century  Cities  ? 385 

(i).  Sabbath  Observance  in  San     Francisco,   New   Or- 
leans, Cincinnati,  St.  Louis  and  Ciiicago 386 

(2).  Sabbath  Observance  in  Philadelphia,  Boston  Balti- 
more, Brooklyn  and  New  York 390 

(3).  Sabbath  Observance  in  London 390 

(4).         "  "  Edinburgh 391 

(5).         "  *      **  Montreal  and  Toronto 393 

VL     What  can  be  done  by  Christians  for  the  Improvement 

OF  Sabbath  Observance  ? 411 

1.  By  Ministers 415 

2.  "  Church  Officers 418 

3.  "  Private  Christians 427 

4.  "  Churches 439 

5.  "  Sunday  Schools 450 

6.  "  Christian  Homes 455 

7.  ''  Being  in  the  Spirit  on  the  Lord's  Day 477 

Vn.  Appendix. 

Notes  to  Seotion  I,  II,  III,  IV,  V,  VI,  Reference  Numbers  i  to 

198. 
Concordance  of  New  Testament  References  to  Old  Testament 

Laws,  Reference  Number  199. 
Sabbath  Commentary,  Reference  Numbers  200  to  248. 
Ancient  References,  Jewish  and  Pagan,  to  the  "Week"  and  the 

Sacred  "  Seven,"  Reference  Number  203. 
Sabbath- school  Concert  on  the  Sabbath,  Reference  Number  249. 
Testimony  of  the  Fathers  as  to  the  First  and  Seventh  Days  of 

the  Week,  Reference  Numbers  250  to  274. 
Classified  Table  of  Sabbath  Laws  Past  and   Present,  Reference 

Numbers  275  to  400. 
Denominational  Declarations  on  the  Sabbath,  Reference  Num- 
bers 400  to  425. 
What  Noted  Men  say  of  the  Sabbath,  Reference  Numbers  500  to 

699-  ^ 

Sabbath    Literature,  Topically  Arranged  and   Briefly  Described, 

Reference  Numbers  700  to  975.     Prizes,  Ref.  No.  975. 
List  of  Active  Sabbath  Societies,  Reference  Numbers  795  to  808. 
Alphabetical  Index,  Reference  Number  999. 
Headings  of  Petitions  for  Sabbath  Reforms,  Reference  Number 

1000. 
Errata,  Reference  Number  looi. 


"Of  all  the  phenomena  which  exhibit  the  loyalty  and  affinity  of 
Christians,  what  compares  in  significance  or  in  sweep  of  influence 
with  that  institution  which  every  week  begins  to  bear  the  Lord's  name 
in  the  far-otf  Pacific,  awakens  believers  in  Japan,  in  Australasia,  in 
China  and  on  through  every  meridian  in  Asia,  in  Europe,  in  Africa,  and 
in  America,  away  to  the  island  kingdom  of  Hawaii  and  beyond  ;  until 
it  ceases  in  the  sea  where  it  began, — calling  the  whole  Christian  host 
of  every  nation  and  language  and  race,  under  the  whole  circuit  of  the 
sun,  to  that  day's  common,  united  worship  of  Jesus  the  Lord  !  What 
ubiquitous  consent  like  this  has  the  world  ever  known?  In  what 
other  associated  action  do  all  divisions  of  man  participate  ?  After  all 
her  centuries,  what  has  Christianity  now  or  ever  to  show  in  evidence, 
not  of  her  wise  charity,  nor  of  her  consistent  morality,  nor  of  her 
triumphant  civilization, — but  of  that  which  is  her  supreme  characteris- 
tic,— of  that  which  surpasses,  includes,  guarantees  all  these  others, — 
of  her  loyal  devotion  to  her  Lord — so  public,  so  impressive,  so  con- 
vincing, as  the  world-round  worshipping  assemblies  of  the  Lord's 
Day  ?" — From  "  Eight  Studies  on  the  Lord' s  Day,''  pp.  28,  29. 


I.  IS  THE  SABBATH  SURRENDERED? 


The  sons  of  the  stranger  ....  every  one  that  keepeth  the  Sab- 
bath ....  even  them  will  I  bring  to  my  holy  mountain,  and  make 
them  joyful  in  my  house  of  prayer  ....  for  mine  house  shall  be 
called  the  hpuse  of  prayer  for  all  people. — Isaiah,  56  :  6,  7. 

There  remaineth  therefore  a  keeping  of  the  Sabbath  to  the  people 
of  God. — Heb.  4  :  9  {literal  rendering). 

England  6wes  much  of  her  energy  and  character  to  the  religious 
keeping  of  Sunday.  Why  cannot  France  follow  her,  as  the  Sabbath 
was  made  for  all  men,  and  we  need  its  blessing  ? — La  Presse,  Paris. 

In  England,  Sunday  is  kept  as  a  day  for  God  and  man,  and,  above 
all,  for  the  workman.  Oh,  that  our  poor  misguided  Socialists  would 
come  to  a  place  like  London,  in  order  to  see  how  honestly,  industri- 
ously, punctually,  vigorously,  and  orderly,  work  is  carried  on  there 
throughout  the  week  ! — then  on  Sunday  comes  the  rest. — Dr.  Peter- 
man,  of  Prussian  Reichstag. 

It  is  the  freedom  of  religion  and  the  educating  power  of  Sundays 
which  explain  the  average  prosperity  of  America.— Professor  Gold- 
win  Smith,  Oxford. 

Antiquity  has  bequeathed  the  Sabbath  to  modern  nations  ;  and 
the  fact  that  this  institution  has  subsisted  in  spite  of  the  changes  which 
have  taken  place  in  the  domain  of  politics  and  religion,  testifies  to  its 
intrinsic  value,  and  to  its  absolute  necessity. — Haegler,  Der  Sonntag, 
vom  Standpunkte  der  Gesundheilspfiege,  etc. 


IS  THE  SABBATH  SURRENDERED? 

A  RELIGIOUS  paper,  not  long  ago,  printed  as  an 
editorial  heading,  "  THE  Sabbath  SURRENDERED," 
following  it  up  with  these  words  : 

"  It  seems  startling  to  see  such  words  at  the  head  of 
these  columns,  and  the  more  startling  still  when  we 
feel  compelled  to  regard  them  as  a  plain  statement  of 
fact.  The  Sabbath  is  Surrendered  !  We  see  no  reason, 
no  opportunity,  for  any  essential  modification  of  the 
statement.  We  let  it  stand  as  the  deliberate  assertion 
of  our  judgment." 

That  editor  will  rejoice  to  be  refuted,  to  be  shown 
that  his  "  judgment  "  is  "  not  according  to  truth  " — 
that  facts  belie  his  fears. 

The  Sabbath  is  not  surrendered. 

Some  of  its  outworks  have  been  captured  in  some 
places,  but  the  Sabbath  is  not  surrendered,  nor  is  it 
likely  to  be.  It  is  bad  generalship  for  leaders  to  cry 
prematurely,  "  Defeat,"  or,  "  Retreat."  Discourage- 
ment invites  defeat,  while  hope  helps  to  victory. 
When  the  ancient  Trojans  knew  that  the  Palladium, 
the  image  of  Pallas,  which  they  regarded  as  their  chief 
protection  against  the  Greeks,  had  been  stolen  from 
their  citadel  by  their  enemies,  they  made  but  a  de- 
spairing defence,  and  lost  their  city.  So  with  Jerusalem 
when  the  besieging  Romans  had  set  their  temple  on 
fire.     If  the  armies  of  Sabbath  defenders  are  convinced 


24  THE    SAEBATII    FOR    MAN. 

that  this  Palladium  of  Liberty  and  Religion  is  hope- 
lessly lost,  they  will  fight  a  losing  battle. 

But  we  cannot  hope  without  reason.  What  are  the 
reasons  for  hoping  that  the  Sabbath  will  not  fall  before 
the  attacks  made  upon  it  ? 

By  the  Sabbath  I  mean,  not  the  Pharisaic  Sabbath, 
nor  the  Puritan  Sabbath,  but  the  Christian  Sabbath  as 
it  is  embodied  in  the  laws  and  creeds  of  Great  Britain 
and  the  United  States. 

I  leave  to  a  later  chapter  the  discussion  of  the  Sab- 
bath's authority,  only  pausing  here  to  remark  that  the 
English-speaking  people  generally  confess  themselves 
under  obligations  to  set  apart  the  first  day  of  the  week 
for  rest  and  religion,  first,  because  it  is  a  law  of  the 
land  ;  second,  because  it  is  a  law  of  nature  ;  third,  be- 
cause it  is  a  law  of  apostolic  example  ;  fourth,  because 
it  is  a  law  of  Christ  ;  fifth,  because  it  is  a  law  of  the 
Decalogue  ;  sixth,  because  it  is  the  law  of  Eden  ;  sev- 
enth, because  it  is  a  law  of  the  churches.  Some  for 
one  of  these  reasons,  some  for  another,  and  many  for 
them  all,  recognize  the  propriety  of  legally  setting 
apart  the  first  day  of  the  week  as  a  day  of  protected 
rest  and  worship. 

What  are  the  signs  that  this  custom  will  not  cease, 
but  rather  increase  ? 

I.  To  begin  at  the  lowest  point,  it  is  a  hopeful  fact 
that  the  Christian  Sabbath  has  to-day  a  strong  foot- 
hold in  many  lands  which  at  the  opoiing  of  the  century 
were  wholly  pagan. 

Let  us  begin  a  round-the-world  tour  of  inspection 
with  the  now  Christian  Kingdom  of  Hawaii,  the  Sand- 
wich Islands,  in  regard  to  whose  Sabbaths  we  have 
testimony  all  the  more  valuable  because  it  comes  from 


IS  THE  SABBATH  SURRENDERED?       2$ 

an  enemy  of  Sabbath  observance,  Moncure  D.  Con- 
way, who  stopped  at  the  large  commercial  city  of 
Honolulu  one  Sabbath,  on  his  way  from  San  Francisco 
to  Australia.  Like  most  infidels,  he  had  so  completely 
failed  to  read  "  the  other  side" — the  Christian  side  of 
history  —  that  he  expected  on  landing  to  witness 
"  merry  scenes,  islanders  swimming  around  the  ship  in 
Arcadian  innocence,  the  joyous  dance  and  song  of  the 
guileless  children  of  the  sun,"  but  his  anticipations 
were  rudely  destroyed  by  finding  a  "  silent  city,'* 
"  paralyzed  by  piety."  "Never  in  Scotland  or  Con- 
necticut," he  says,  "  have  I  seen  such  a  paralysis  as 
fell  upon  Honolulu  the  first  day  of  the  week."  This 
traveller  found  the  stores  shut,  and  in  a  druggist's 
shop  they  would  not  even  sell  him  a  glass  of  soda. 
No  one  being  willing  to  show  him  the  sights  of  the 
place,  he  was  compelled  to  go  to  church  in  order  to 
see  the  people.  He  was  impressed  by  what  he  saw 
there,  especially  at  the  Chinese  church  under  the  care 
of  Mr.  Damon,  whose  work  in  elevating  the  people 
he  cannot  help  praising.  But,  after  all,  he  can  enjoy 
little  where  the  Sabbath  is  kept  so  strictly,  and  com- 
plains bitterly  of  the  "  pietistic  plague"  which  prevails 
on  the  island.  He  complains  also  of  the  "howling 
missionaries,"  but  if  he  had  arrived  in  Oceanica  before 
the  Christian  Sabbath  he  might  himself  have  had  to  do 
the  "  howling." 

Eli  Corwin,  D.D.,  who  spent  many  years  in  these 
islands,  writes  me  that  "  there  were  few  non-church- 
goers, the  people  rising  earfy  on  Sundays  in  order  to 
have  home  worship  before  church  worship,  and  observ- 
ing the  day  cheerfully  as  one  of  physical  rest  and 
spiritual  refreshment." 

Several  persons  who  have  travelled  widely,  name  the 


26  THE   SABBATH    FOR   MAN. 

Sandwich  Islands  with  Scotland  and  New  England  as 
the  districts  in  which  they  have  seen  the  best  Sabbath 
observance. 

My  correspondent  in  Honolulu  writes  more  particu- 
larly of  the  present  Sabbath  observance  of  these 
islands.  In  answer  to  various  questions,  he  informs 
me  that  they  have  "no  Sunday  paper,"  that  they 
show  their  sympathy  for  working  people  not  by  Sun- 
day pleasure  excursions,  which  are  prevented  or  pun- 
ished, but  by  closing  business  places  by  agreement  on 
Saturday  afternoon  at  4  o'clock,  and  liquor  stores  by 
law  from  11  P.M.  on  Saturday  to  5  A.M.  on  Monday. 
Omnibuses  which  were  put  on  to  carry  people  to 
church  now  carry  some  to  a  pleasure  park,  but  when 
a  steamer  recently  attempted  to  inaugurate  Sunday 
excursions,  arrest  and  fine  nipped  the  project  in  the 
bud.  Newsdealers  do  not  open  on  the  Sabbath,  except 
when  a  foreign  mail  arrives  on  that  day.  Other  feat- 
ures of  the  Hawaiian  Sabbath  are  thus  described  in  a 
letter  accompanying  the  answers  : 

"  The  native  Hawaiiansare  amiable,  not  fierce  as  are 
some  other  Polynesians — for  instance,  the  Marquesans 
and  the  Marshall  Islanders  in  the  North  Pacific.  The 
Chinese  also  are  law-abiding,  from  hereditary  national 
proclivities,  and  fall  easily  into  our  ways  of  life. 
Though  they  take  Sunday  to  tramp  about  and  visit, 
yet  they  do  it  without  disturbing  the  peace  and  quiet 
of  the  community.  There  may  be  some  few  instances 
of  Sunday  gambling,  but  as  a  general  rule  our  Chinese 
(farm  laborers  of  the  Hakkah  clans)  are  not  the  rowdy 
set  they  have  in  California.  Thirty  years  ago,  before 
the  development  of  California,  when  there  were  only 
1600  foreigners  all  told,  the  missionary  influence  was 
predominant.     Family  worship  was  the  rule  on  every 


IS   THE    SABBATH    SURRENDERED?  2/ 

vessel  that  sailed  between  the  islands  under  native 
captains  and  crews.  The  irruption  of  California  ideas 
and  manners,  with  increasing  numbers  of  comers  from 
the  coast,  has  upset  the  old  order.  Where  thirty  years 
ago  men  who  had  money  and  public  spirit  wanted  to 
spend  it  in  laying  out  a  botanical  garden,  and  intro- 
ducing new  products,  now  we  have  a  Racing  Park  As- 
sociation and  a  race-course  that  was  finally  abandoned 
from  its  own  villainy.  There  was  such  persistent  and 
barefaced  jockeying,  that  no  race  was  a  fair  contest 
of  speed.  Quarrels  among  the  gambling  fraternity 
naturally  resulted,  and  the  whole  thing  broke  down 
from  its  own  corruption. 

"  Sunday  is  a  quiet  day.  There  is  some  riding  out 
of  town  by  those  who  want  a  holiday.  In  the  after- 
noon some  church-goers,  and  even  some  church-mem- 
bers, ride  for  an  hour  or  so  with  their  families.  The 
'buses  run  full  out  to  the  Casino  at  Waikiki,  our  sea- 
side resort  for  bathing,  etc.  But  such  Sabbath  dese- 
cration is  a  minimum  when  compared  with  Boston  or 
New  York,  a  mere  trifle  in  comparison,  yet  it  may 
grow  into  an  evil  of  formidable  dimensions  in  such  a 
heterogeneous  population  as  ours  ;  especially  since  the 
King  would  like  the  restrictions  of  our  New  England 
Sabbath  done  away.  Persistent  efforts  are  made  every 
session  of  the  Legislature  to  change  the  Sunday  law. 

**  Our  most  important  inter-island  steamer  used  to 
arrive  Sunday  morning.  Passengers  and  their  baggage 
and  the  mails  were  landed  early,  about  5  A.M.,  but  no 
freight  was  ever  delivered.  Good  people  were  grieved 
at  the  arrangement,  and  rejoice  now  in  the  change  that 
with  the  new  and  faster  boat  brings  this  work  into 
Saturday  afternoon.  Formerly  the  King  had  salutes 
fired  when  he,  or  any  member  of  the  royal  family,  de- 


28  THE   SABBATH   FOR   MAN. 

parted  or  arrived  ;  and  very  often  this  happened  on 
Sunday,  often  quite  late  on  Sunday  mornings.  But 
recently  this  has  been  stopped." 

Moving  westward  from  Hawaii,  we  are  soon  in  the 
islands  of  Micronesia,  of  whose  Sabbath  observance 
one  of  the  missionaries,  Rev.  Robert  W.  Logan, 
writes  me  as  follows  :  "  On  all  the  islands  in  Micro- 
nesia on  which  Christianity  has  obtained  the  para- 
mount influence  (as  it  has  in  most  of  them),  we 
have  delightfully  quiet  Sabbaths.  Saturday  is  called 
*  Preparation  Day.'  It  is  the  great  cooking  day  of 
the  week  ;  no  cooking  whatever  is  done  on  the  Sab- 
bath, except  in  cases  of  sickness.  The  people  rise  at 
dawn  (as  on  other  days),  dress  themselves  in  their 
best,  and  then  breakfast  upon  what  has  been  prepared 
on  Saturday.  By  8  or  8.30  A.M.  they  are  usually  as- 
sembled for  worship.  They  hold  a  prayer-meeting  by 
themselves  first,  then  the  missionary  or  native  teacher 
goes  to  the  church,  and  the  usual  service  follows.  x\t 
the  close  of  this  the  natives  divide  up  into  classes 
under  the  leadership  of  the  missionary,  his  wife,  and 
the  deacons,  and  an  hour  is  spent  upon  the  sermon,  one 
after  another  recalling  some  portion  of  it  until  the 
whole  has  been  pretty  well  recalled.  Then  follows 
Sunday-school,  at  4  P.M.,  after  which  there  is  a  prayer- 
meeting  which  the  missionary  or  native  teacher  does 
not  attend.  A  short  service  is  held  in  the  evening,  at 
which  a  Bible  or  other  story  is  told. 

"  No  Sunday  work  is  done  by  the  natives,  and  no 
rowing,  or  sailing,  or  walking  for  pleasure,  is  seen. 
There  is  a  delightful  calm  and  quietness,  which  seems 
to  prevail  everywhere." 

Reaching  the  islands  of  Japan,  we  are  surprised  to 
find  a  new  Sunday  law  in  this  heathen  land.     At  the 


IS   THE   SABBATH    SURRENDERED?  29 

**  Restoration,"  in  1868,  every  fifth  day  was  set  apart 
as  a  holiday  (the  1st,  6th,  nth,  i6th,  and  21st  of  each 
month).  But  on  April  ist,  1876 — the  Solar  Calendar 
hav-ing  been  adopted  in  1873 — the  Mikado  decreed 
that  the  first  day  of  the  week  should  become  the 
weekly  holiday  for  officials,  not  for  religious  reasons, 
of  course,  but  because  it  would  be  more  convenient  to 
observe  the  same  day  as  other  nations  with  whom 
Japan  has  political  and  commercial  dealings.  It  is  not 
as  yet  a  rest  day  for  working  people,  and  so  is  of  little 
value  to  the  missionaries.  The  fact  that  the  officials 
use  the  Sabbath  for  a  frolicking  holiday  often  makes  it 
even  more  difficult  for  their  families  to  keep  the  Day 
holy  than  if  it  were  a  business  day,  because  it  is  the 
special  time  for  entertainments.  But  it  is  to  the 
whole  people  an  unconscious  weekly  reminder  of 
Christianity,  from  which  it  is  known  to  have  been  bor- 
rowed. The  pagan  Mikado  is  therefore  unconsciously 
helping  Christianity  by  his  Sabbath  law,  as  pagan 
Cyrus  did,  of  whom  it  was  said  by  Jehovah,  "  I  have 
guided  thee,  though  thou  hast  not  known  me  !" 

Mrs.  M.  T.  True,  for  many  years  a  missionary  in 
Japan,  bears  cordial  testimony  to  the  faithfulness  with 
which  Japanese  Christians  keep  the  fourth  command- 
ment, often  at  the  sacrifice  of  "  all  their  living,"  and 
also  to  their**  increasing  love  for  the  Sabbath."  Sab- 
bath observance  is  found  to  be  so  absolutely  essential 
to  Christian  life  that  it  is  made  a  test  question  when  a 
native  convert  applies  for  baptism,  whether  he  will 
keep  the  Sabbath,  even  at  financial  risk  or  loss.  She 
adds  the  very  significant  statement  that  when  young 
Japanese  who  have  been  educated  in  America  come 
back,  they  sometimes  say,  "  I  cannot  unite  v/ith  the 
church  in  Japan,  because  Christians  here  are  so  m.uch 


50  THE   SABBATH   FOR   MAN. 

more  strict  about  the  Sabbath  and  other  matters  than 
they  are  in  America,"  which  does  not  speak  very  well 
for  our  Christian  land.  This  she  explains  as  due  to 
the  fact  that  the  standard  of  Sabbath  observance  has 
been  lowered  in  the  home-churches  during  the  last  score 
of  years,  so  that  returning  missionaries,  who  have  been 
absent  for  that  time,  "  find  less  conscience  with  regard 
to  the  Sabbath"  and  more  "  seeking  of  worldly  pleas- 
ure on  the  Lord's-day,"  than  existed  when  they  went 
away. 

A  similar  contrast  appears  between  the  Chinese 
Christians  of  California  and  those  converted  in  China, 
as  shown  by  comparing  the  letters  I  have  received 
from  Otis  Gibson,  D.D.,'  of  San  Francisco,  with  let- 
ters from  China,  where  the  Chinese,  according  to 
President  Angell,  ex-ambassador  to  China,  *'  subject 
themselves  to  much  practical  inconvenience  in  at- 
tempting to  keep  the  Sabbath.  They  observe  for- 
eigners very  closely,  and  often  decide  whether  they 
are  Christians  or  not  by  their  observance  or  neglect  of 
the  day."  The  Sabbath  observance  of  foreign  resi- 
dents in  China  is  "  very  lax,"  but  their  "  places  of 
trade  are  not  opened  much  on  Sunday,"  and  every 
closed  shop  must  be  a  strong  though  silent  reminder  of 
Christianity.^ 

Admiral  Sir  W.  Hall  relates  that  when  captain  of 
the  Calcutta,  and  stopping  at  Hong  Kong,  a  Chinese 
pilot  who  was  on  board,  seeing  the  sailors  assembled 
for  divine  worship  on  the  Sabbath  and  relieved  from 
their  usual  work,  while  on  shore  Chinese  workmen  of 
all  kinds  were  busy  at  their  ceaseless  tread-mill  of  toil, 
said  very  seriously,    "  Your  Joss  (God)  is  better  and 

'  The  reference  figures,  i,  2,  ctcf.,  in  the  text  refer  to  the  Appendix. 


IS   THE   SABBATH    SURRENDERED?  3 1 

kinder  than  our  Joss,  for  he  gives  you  a  holiday  and 
rest  one  day  in  seven,  and  we've  only  one  rest  day  in 
all  the  year — New  Year's  Day." 

That  is  what  every  Christian  Sabbath-keeper  of 
China  leads  the  natives  to  think,  even  when  they  do 
not  say  it. 

European  and  American  merchants  can,  by  mutual 
agreement,  close  all  the  shops  in  their  own  quarter  of 
a  Chinese  city  with  very  little  if  any  real  loss  ;  but  it  is 
a  vastly  different  thing  for  a  Christian  Chinaman, 
whose  competitors  and  customers  are  chiefly  heathen, 
to  close  on  the  Sabbath  to  the  vexation  of  his  patrons, 
who  recognize  no  sacredness  in  the  day,  and  so  are 
driven  to  other  dealers.  Yet  this  is  done  ;  for  exam- 
ple, a  stanch  Chinese  Christian  opened  a  rice  store 
with  a  heathen  partner,  making  the  express  stipulation 
that  it  should  be  closed  on  Sunday.  His  door  thus 
closed  every  Sabbath  where  no  law  but  God's  requires 
it,  has  been  a  silent  sermon  for  Christianity  and  the 
Sabbath. 

Another  interesting  case,  given  by  Rev.  Mr.  Mas- 
ters, a  missionary  in  China,  is  that  of  a  converted  Chi- 
nese mechanic  who  regularly  brought  his  chest  of  tools 
on  Saturday  evening  to  the  missionary  chapel  and  left 
them  there  until  Monday,  either  as  a  testimony,  or  a 
protection,  or  both. 

S.  L.  Baldwin,  D.D.,  recently  a  Methodist  mission- 
ary in  China,  contributes  the  following  incidents  of 
heroic  and  trustful  self-sacrifice  on  the  part  of  Chinese 
converts  in  keeping  the  Sabbath  : 

"  Li  Yu  Mi,  a  young  blacksmith  of  Ngu-kang,  was 
converted.  One  day  in  class-meeting  he  said  :  '  My 
neighbors  said  I  would  starve  if  I  became  a  Christian, 
for  I  v/ould   not   be   allowed   to   do  any  work  on  Sun- 


32  THE   SABBATH   FOR   MAN. 

days  ;  and  that  if  I  did  really  embrace  Christianity 
they  would  never  give  me  any  more  work.  These 
statements  startled  me  at  first,  and  I  scarcely  knew 
what  to  do  ;  but  after  thinking  over  the  matter,  I  con- 
cluded that  God  would  take  care  of  me  if  I  sincerely 
tried  to  obey  His  will  ;  hence  I  embraced  these  doc- 
trines, and  became  a  Christian,  and  now  what  is  the 
result  ?  Why,  with  regard  to  keeping  the  Sabbath,  I 
find  that  I  now  do  more  work  in  six  days  than  I 
formerly  did  in  seven  ;  and  with  regard  to  losing  my 
business,  I  never  had  as  much  work  in  my  life  as  I 
have  had  since  I  became  a  Christian.  My  shop  is  fre- 
quently crowded  with  people  who  bring  their  farming 
tools  to  be  repaired  ;  and  while  I  am  doing  their  work, 
they  keep  me  busy  answering  their  questions  about 
these  new  doctrines.'  This  man  became  a  faithful 
preacher  of  the  gospel,  and  has  filled  the  office  of 
Presiding  Elder  with  great  acceptability. 

"  Another  young  man  was  followed  by  his  mother 
to  the  house  where  the  Christians  met,  and  there  she 
beat  him  with  a  stout  bamboo  cane  during  prayer 
time,  and  took  him  away  from  the  meeting.  She  had 
threatened  to  do  this  the  previous  Sunday  if  he  did 
not  give  up  Sabbath-keeping,  but  he  persevered  in  his 
determination  to  keep  God's  holy  day. 

"  One  boy  at  Koi-hung  was  scolded  by  his  guardian 
for  going  to  Christian  meetings  on  Sunday,  and  told 
that  if  he  would  not  work  on  that  day  he  should  have 
nothing  to  eat  ;  and  for  several  Sundays  he  went  with- 
out food,  rather  than  work  on  the  Sabbath.  He  be- 
came a  faithful  member  of  our  church. 

"  A  rice  merchant  at  Shanghai  joined  Dr.  Yates's 
(Baptist)  Church.  People  said  he  would  have  to  give 
up  his  business.     At   first   he   suffered   somewhat  by 


IS   THE   SABBATH    SURRENDERED  ?  33 

closing  on  Sunday  ;  but  soon  dealers  from  the  country- 
coming  down  in  boats,  if  they  arrived  Saturday  night, 
or  Sunday,  would  keep  their  cargo  in  their  boats  until 
Monday,  to  sell  to  him,  because  they  said  they  could 
rely  upon  his  word  and  his  dealing  truthfully  with 
them  ;  and  his  fidelity  was  rewarded  even  temporarily 
by  his  greater  than  usual  success." 

We  pass  on  to  India,  whose  Sabbaths  fairly  repre- 
sent those  of  all  British  colonies  in  Asia  and  Africa — 
British  Burmah,  Australia,  New  Zealand,  Cape  Colony, 
Sierra  Leone,  etc. 

India,  being  under  the  sceptre  of  the  Christian  Em- 
press Victoria,  sees,  on  every  Sabbath,  the  closing  of 
all  public  offices,  and  the  church-going  of  English 
offixials,  which  has  a  favorable  influence  upon  the  army 
of  native  officials,  who  are  thus  given  the  day  for 
beneficent  rest,  and  in  a  general  way  upon  the  whole 
community  as  a  weekly  reminder  of  Christianity. 
"  The  better  parts  of  Madras,  Calcutta,  and  smaller 
government  towns,"  says  Rev.  G.  T.  Washburn,  mis- 
sionary, "  are  more  quiet  on  Sabbath  than  many  a 
European  Continental  city.  The  attitude  of  the  gov- 
ernment has  given  some  dignity  to  Sabbath  observ- 
ance. In  centres  of  governmental  influence  Sunday 
observance  of  some  sort  or  other  has  made  consider- 
able impression  upon  the  non-Christian  population.'* 
What  the  influence  of  the  recent  repeal  of  the  Lord's- 
day  Act  by  Lord  Lytton's  government  will  be  does 
not  yet  appear. 

As  to  the  observance  of  the  Sabbath  by  native 
Christians — except  the  few  who  are  under  German 
missionaries,  and  imbibe  their  views  on  this  subject — 
Mr.  Washburn  says  :  "  The  aim  of  the  missionaries, 
in  which  they  are  heartily  seconded  by  the  native  min- 


34  THE   SABBATH   FOR    MAN. 

istry,  is  toward  a  careful  observance  of  Sunday,  and  a 
man  would  not  be  reckoned  even  among  nominal 
Christians  who  did  not  keep  the  Sabbath  by  abstaining 
from  work."  Many  are  able  to  do  this  without  sacri- 
fice, being  in  the  employ  of  the  Christian  Government, 
or  of  Christian  men,  or  being  independent  farmers  ; 
but  others  are  put  to  great  straits  in  finding  places  for 
themselves  and  their  boys  as  herdsmen  and  agricultu- 
ral laborers,  in  consequence  of  their  Sabbath-keeping, 
while  the  same  custom  causes  great  inconvenience  and 
trouble  when  Christians,  many  of  whom  are  poor  agri- 
culturists, are  joint-owners  of  land  with  heathen.  In 
many  cases  a  Sabbath-keeper  is  thereby  debarred  from 
a  desirable  partnership  in  land-cultivation.  In  spite 
of  these  embarrassments  and  losses  the  native  Chris- 
tians of  India  do  generally  keep  the  Sabbath,  and  Mr. 
Washburn  testifies  that  he  has  never  known  a  case 
where  in  the  end  it  has  resulted  in  financial  ruin. 

Other  phases  of  the  Sabbath  of  India  are  presented 
in  the  following  letter  from  Rev.  James  Mudge,  re- 
cently editor  of  The  Liicknoiv  Witness  : 

Englishmen  in  India  are  very  much  what  they  are 
in  Enc^land.  But,  as  a  rule,  it  is  not  the  relicrious 
classes  who  find  their  way  out  there,  and  very  naturally 
they  allow  themselves  more  liberties  in  religious  ob- 
servances when  freed  from  the  conventional  restraints 
of  home  and  a  Christian  land.  The  shops,  however, 
are  not  opened,  nor  are  papers  published,  so  far  as  I 
know,  by  Englishmen  in  India  on  Sunday.  Sunday  is 
a  holiday,  and  is  prized  as  such.  No  people  in  India 
of  any  sort.  Christian  or  non- Christian,  are  so  con- 
sumed with  desire  to  kill  themselves  by  unnecessary 
work  as  to  lead  them  to  abolish  holidays  after  the 
American  manner.     The  courts,  banks,  etc.,  enjoy  all 


IS   THE   SABBATH    SURRENDERED?  35 

the  Christian  holidays  (including  Sundays,  Christmas 
week,  Good  Friday,  etc.)  as  well  as  all  the  Hindoo  and 
Mohammedan  holidays,  which  are  very  numerous. 
The  abuse  of  Sunday  is  chiefly  in  the  direction  of  too 
much  play  rather  than  too  much  work.  Men  go 
shooting,  or  play  lawn  tennis,  etc.  There  is  a  trouble 
sometimes  regarding  the  prosecution  of  Government 
works  on  Sunday.  There  is,  I  believe,  a  standing 
order  of  Government  against  it  ;  but  it  is  left  mainly 
to  the  wishes  of  the  individual  officers  immediately  in 
charge.  So  that  where  they  are  stanchly  religious 
the  works  stop  ;  otherwise  not.  As  the  laborers  and 
contractors  are  non-Christians,  a  point  is  made,  with 
some  show  of  reason,  that  they  should  not  be  obliged 
to  be  idle  on  our  religious  day.  Many  private  Chris- 
tian people  also  allow  themselves  leeway  here  in  per- 
mitting work  to  go  on  for  them  on  Sunday  when  the 
workers  are  heathen.  But  the  missionaries  and  their 
friends  set  their  faces  strongly  against  it. 

"  As  to  native  Christians,  the  chief  temptation  they 
have  is  to  buy  things  on  Sunday,  it  being  a  leisure 
day,  and  all  the  Hindoo  and  Mohammedan  shops 
being  open,  and  the  general  trade  going  on  as  usual  in 
the  bazaars.  But  such  lapses  are  closely  looked  after, 
and  the  converts  are  being  educated  unceasingly  to  a 
proper  reverence  for  the  Day  and  a  careful  attendance 
at  church. 

"  British  laws  never  interfere  at  all  with  the  relig- 
ious matters  of  their  subjects  ;  Hindoos  observe  their 
own  days  and  no  others,  Mohammedans  ditto,  except 
that  those  employed  in  Government  service  have  the 
Sundays  as  holidays  besides  their  own." 

The  Sabbath  has  obtained  a  slight  foothold  in  Mo- 
hammedan  Persia  by  the  efforts  of  missionaries,  but 


36  THE   SABBATH   FOR   MAN. 

for  whose  presence  nothing  would  there  be  seen  of  the 
days  which 


Like  way-marks,  cheer  the  pilgrim's  path, 
His  progress  mark,  and  keep  his  rest  in  view 


>> 


W.  W.  Torrence,  M.D.,  writes  thus  of  the  cele- 
bration of  sacred  days  in  Persia's  capital,  Teheran 
(June,  1884):  "The  Friday  'Sabbath'  of  the  Mo- 
hammedans is  not  devoted  to  worship  in  the  same 
sense  as  our  Sabbath,  although  the  shops  are  mostly 
closed.  Great  numbers  go  to  the  baths,  then  to  the 
mosques,  where  they  mumble  their  prayers,  smoke 
their  kalioiuis,  drink  their  tea,  engage  in  conversation, 
m.aking  it  a  day  of  recreation  rather  than  of  worship. 
They  seem  to  have  no  idea  that  the  day  should  be 
kept  sacred,  but  buy,  sell,  and  do  any  other  work  they 
choose. 

"  In  Teheran  there  are  some  300  Europeans,  of 
whom  the  major  part  are  Catholics.  Our  little  band 
of  missionaries  in  Teheran,  including  children,  num- 
bers six.  We  try  to  keep  the  hallowed  days  as  we 
have  been  taught  in  our  childhood,  and  we  think  it 
has  had  a  salutary  influence  upon  the  native  members 
of  our  church,  and  the  numerous  children  of  the  day- 
and  boarding-schools  under  our  charge.  The  United 
States  Minister  and  family  co-operate  with  us. 

"  The  Romanists,  who  are  our  rivals  nearly  every- 
where, keep  the  Sabbath  in  much  the  same  way  as 
they  do  at  home — in  idleness,  or  amusement,  thinking 
their  own  thoughts,  and  working  their  own  pleasures. 

**  Observance  of  the  day  is  a  thing  almost  unthought 
of  among  the  members  of  the  various  diplomatic  corps 
stationed  here,  except  our  own.  The  same  is  true  of 
Europeans  in   the  service  of   the   Shah,  as  military  in- 


IS   THE    SABBATH    SURRENDERED?  37 

structors,  teachers  of  music,  etc.,  and  I  am  sorry  to 
say,  none  are  more  lax  in  their  observance  of  the  Sab- 
bath-day than  our  English  cousins,  some  of  them  being 
non-Sabbatarians,  and  ridicuh'ng  the  idea  of  keeping 
it  as  a  holy  day  in  which  no  work  is  to  be  done.  We 
were  greatly  encouraged,  however,  at  the  steps  taken 
by  the  Queen's  Minister  to  Persia,  and  the  members 
of  Her  Britannic  Majesty's  Legation  some  three  or 
four  months  ago,  when  they  attended  divine  service 
every  Sabbath  morning  in  our  new  chapel  on  the  mis- 
sion premises  ;  and  this,  too,  at  a  time  when  the  Per- 
sian Government  was  trying  to  annoy  us." 

Passing  on  into  Africa  and  across  it,  I  have  the  testi- 
mony of  Rev.  George  Thomson,  who  was  for  six 
years  a  missionary  to  its  people,  to  the  excellent  Sab- 
bath observance  at  the  British  colony  of  Sierra  Leone, 
where  no  shops  open  on  the  Sabbath,  except  markets, 
which  close  at  8  A.M. 

From  the  Shingay  Mission  in  Sherbro,  near  Sierra 
Leone,  where  all  are  heathen  except  the  missionaries 
and  their  converts.  Rev.  Joseph  Gomer  writes  that  the 
negroes  about  him  generally  consider  the  Sabbath  "  a 
day  set  apart  by  God  for  tJie  whites.'''  "  Some  of  the 
head  men  of  the  villages  where  the  missionaries  preach 
have  learned  better,  and  so  have  made  laws  prohibit- 
ing their  people  from  working  on  the  Sabbath  ;  and  in 
others,  the  Sabbath  is  observed  by  common  consent." 

Liberia  is  reported  as  having  an  excellent  Sabbath 
observance. 

In  all  these  provinces  of  West  Africa,  however,  as 
on  other  missionary  ground,  the  chief  obstacle  to  Sab- 
bath observance,  as  well  as  to  temperance  and  all 
other  elements  of  Christianity,  is  the  unchristian  exam- 
ple of  resident  merchants  from  Christian  lands,  many 


38  THE    SABBATH    FOR   MAN. 

of  whom,  even  in  the  British  colonies,  "  make  no  dis- 
tinction of  days,  loading  and  unloading  their  cargoes, 
and  carrying  on  business  in  their  shops,  regardless  of 
the  Sabbath  and  the  law." 

The  Rev.  W.  C.  Wilcox,  an  American  missionary, 
writes  thus  of  Sabbath  observance  in  South-eastern 
Africa,  at  Natal,  the  British  colony,  and  at  Inham- 
bane,  near  at  hand,  where  he  resides  : 

"  As  to  Natal,  I  believe  the  Sabbath  is  kept  better 
in  that  colony  than  in  almost  any  of  our  western 
states.  No  cars  run  on  Sunday.  Steamboats  are  not 
allowed  to  discharge  cargo.  I  do  not  know  of  any 
Government  service  in  operation  on  Sunday,  unless  it 
be  the  lighthouses.  I  believe  the  telegraph  offices 
are  not  open.  There  are  no  Sunday  newspapers,  and 
no  work  is  done  in  stores,  mills,  factories,  or  saloons, 
but  hotel  bars  are  open.  But  as  you  leave  Natal  and 
come  northward  into  Portuguese  possessions,  there  is 
almost  no  Sabbath.  I  will  tell  how  it  is  at  Inham- 
bane,  and  I  believe  it  is  the  same  at  Lorenzo,  Marquez 
and  in  other  Portuguese  colonies.  Nothing  is  closed 
on  Sunday  except  the  Custom-house,  and  even  that  is 
opened  the  same  as  usual  when  the  packet  arrives  or  is 
here  over  Sunday.  When  a  man  employs  natives  by 
the  month,  he  counts  every  day,  and  requires  just  as 
much  work  on  Sunday  as  every  other  day.  I  have 
talked  with  some  of  the  Portuguese  settlers  about  it, 
and  their  excuse  was  that  these  natives  are  so  lazy  that 
if  they  gave  them  a  Sunday  they  would  say  every  day 
was  Sunday.  You  may  be  able  to  see  the  force  of 
that  objection,  but  I  never  could.  We  have  always 
kept  Sabbath,  and  I  think  we  have  got  about  twice  as 
much  work  out  of  the  same  number  of  men  as  the 
Portuguese  usually  do.     But  I  do  not  say  that  it  was 


IS   THE   SABBATH    SURRENDERED?  39 

altogether  owing  to  the  Sabbath.  I  paid  better  wages 
and  fed  them  well  and  kept  grog  from  them.  The 
natives  here  do  not  know  when  Sunday  comes.  They 
do  not  keep  record  of  the  days  by  weeks.  The  natives 
in  Natal  have  now  almost  universally  come  to  suspend 
hard  work  on  Sunday,  through  the  teachings  of  the 
missionaries.  There  is  certainly  one  great  advantage 
coming  from  it,  in  that  there  is  one  day  when  they 
will  not  feel  that  we  are  troubling  them  if  we  call  them 
together  to  hear  the  Gospel.  Whereas  here,  every 
day  being  alike,  if  the  Sabbath  happens  to  be  a  good 
day  to  work  or  hunt,  they  think  they  are  afflicted  by 
having  to  stop  and  listen  to  us." 

Madagascar  is  a  place  of  special  interest  in  the 
history  of  Sabbath  observance.  The  Rev.  George 
Cousins,  an  ex-missionary,  thus  describes  the  Sabbath 
in  its  two  principal  cities  (July,  1884)  : 

"You  name  Tamatave  and  Antananarivo  as  the 
places  about  which  you  would  like  information.  They 
are  totally  different  in  character,  and  scarcely  any- 
thing that  would  be  true  of  the  one  would  hold  good 
of  the  other.  Tamatave  is  now  in  possession  of  the 
French.  What  I  may  say  of  it  must  be  understood  as 
referring  to  its  condition  before  the  French  seized  it — 
say  a  couple  of  years  ago.  It  then  consisted  of  three 
distinct  but  closely  contingent  settlements.  The  best 
part  of  it  was  a  foreign  settlement,  the  French  Creoles 
being  the  strongest  element.  Then  there  was  the 
town,  inhabited  by  the  black  coast  tribe  called  Bet- 
simisaraka.  Finally,  and  somewhat  more  distinct,  was 
the  Hova  town  surrounded  by  a  stockade,  and  having 
a  fort  in  its  centre.  With  a  few  laudable  exceptions, 
the  foreigners  regarded  Sunday  as  the  gala  day  of  the 
week.     Shooting  excursions,  card  parties,  billiard-play- 


40  THE    SABBATH    FOR   MAN. 

ing,  calls,  gossip,  drinking  were  its  distinguishing  feat- 
ures. A  few  might  begin  the  day  by  going  to  mass  ; 
the  B^tsimisaraka  '  mistresses  '  of  the  foreigners  and 
their  children,  and  the  lawful  wives  of  those  who  had 
wives,  being  somewhat  exemplary  as  regards  mass  ; 
but  mass  over,  the  day  was  given  up  to  gayety.  The 
Betsimj'saraka  town  was  a  most  distressing-  sight  on 
Sunday.  All  work  was  at  a  standstill,  and  the  people 
gave  themselves  up  to  the  delights  of  rum-drinking, 
the  07ie  thmg  they  care  for.  They  are  a  conquered  race 
of  easy-going  disposition,  whose  love  for  rum  will,  if 
not  soon  checked,  cause  their  extermination.  In  the 
Hova  town  alone  was  there  any  seeming  attempt  to 
make  Sunday  a  season  of  rest  and  v/orship.  The 
Hovas  are  from  the  central  province,  away  in  the  up- 
lands of  the  interior  where  the  capital  is,  and  are  domi- 
nant over  the  greater  part  of  the  island.  By  their 
authority,  all  Government  business  was  stopped  for  the 
day,  the  market  was  closed,  the  lading  and  unlading 
of  ships  was  suspended  ;  and,  in  their  own  settlem.ent, 
the  day  passed  quietly,  most  of  them  going  to  one  of 
their  two  chapels  once  or  twice  during  the  day.  Still, 
even  among  the  Hovas,  the  observance  of  Sunday  at 
Tamatave  was  very  unsatisfactory.  Many  of  them 
were  consistent  Christians,  but  they  lived  in  an  atmos- 
phere of  godlessness  and  corruption,  most  hurtful  to 
spiritual  healthiness  and  progress  ;  while  many  yielded 
to  the  influences  of  the  place,  and  degenerated  most 
terribly.  Tamatave  therefore  was  a  poor  specimen  of 
a  Sunday-keeping  place. 

"  Antananarivo,  on  the  other  hand,  is  exemplary  in 
its  Sabbath  observance.  Since  Christianity  conquered 
all  opposition  and  became  the  recognized  religion  of 
the   Hova  people,  that  city,  and  all  the  villages  and 


IS   THE   SABDATH    SURRENDERED?  41 

towns  of  Imarina,  the  central  province,  have  become 
what  one  may  call  quiet,  orderly,  church-and-chapel- 
going  places.     This  is  specially  true  of  Antananarivo. 

*'  Let  me  deal  with  your  questions  seriatim,  (i)  What 
is  allowed  and  what  forbidden  ?  All  buying  and  sell- 
ing, all  ordinary  work — even  that  of  fetching  water 
from  the  springs  at  the  foot  of  the  hill  on  which 
the  city  stands — is  prohibited.  This  water-fetching 
is  a  very  tiring  and  lengthy  operation,  and  means 
wearing  working  garments  ;  hence  its  prohibition. 
Cooking,  however,  is  carried  on  as  usual,  palanquin- 
riding  to  and  from  a  place  of  worship  is  common,  walk- 
ing being  extremely  difficult.  Family  gatherings  and 
friendly  visits  between  the  hours  of  service  are  cus- 
tomary. (2)  As  regards  the  difference  between  Ro- 
manists and  Protestants  about  the  day,  the  former  tell 
their  converts  in  the  plainest  way  that  the  day  is  a 
festival  day,  and  that  attendance  at  mass  is  all  that  is 
required  of  them.  The  priests  encourage  their  con- 
verts to  indulge  in  games,  and  tell  them  to  fetch  water 
as  usual.  Frequently  there  has  been  trouble  with  the 
Hova  authorities  on  this  account. 

"  The  Protestant  missionaries  are  far  less  '  Sabbata- 
rian '  in  their  views  than  the  native  Christians,  who 
are  disposed  to  be  very  austere.  The  missionaries 
often  use  their  influence  toward  the  cultivation  of 
more  lenient  views.  (3)  The  non-worshipping  heathen 
people  are  under  the  same  prohibitions  as  the  wor- 
shipping. (4)  Liquor-selling  by  natives  is  unlawful 
in  Imarina.  Foreigners,  protected  by  their  treaty 
rights,  obtained  by  coercion,  before  the  Malagasy 
knew  what  they  were  agreeing  to,  permission  to  sell 
liquor  ;  but  with  one  or  two  exceptions,  they  do  not 
sell  on  Sundays — that  is,  not  openly.     What  goes  on 


42  THE   SABBATH    FOR   MAN. 

quietly  it  is  hard  to  say.  (5)  Food  is  not  opeyily  sold 
at  all  on  Sunday,  but  were  anybody  in  actual  distress 
for  want  of  food,  it  would  be  easy  enough  to  get  it  on 
the  quiet.  Next  to  no  food  is  sold,  however,  on  the 
Sunday.  (6)  Most  of  the  merchants  from  Europe  and 
America  in  the  central  province,  and  especially  in 
Antananarivo,  treat  Sunday  with  respect.  A  fair 
number  attend  a  place  of  worship.  There  are  in 
Antananarivo  and  its  immediate  suburbs  sixteen 
Protestant  chapels  and  churches,  and  four  Romanist 
churches,  in  which  about  15,000  people  assemble  for 
worship,  many  of  them  a  second  time.  The  popula- 
tion is  about  100,000." 

Some  years  ago  the  Christian  Queen  of  Madagascar 
was  informed  by  representatives  of  two  European 
powers  that  they  would  do  themselves  the  honor  to 
call  upon  her  on  the  following  Sabbath.  The  Queen 
acknowledged  the  intended  courtesy,  and  politely  in- 
formed those  two  representatives  of  nominally  Chris- 
tian governments  that  she  observed  the  Sabbath,  and 
therefore  could  not  receive  them  on  that  day,  but 
would  be  glad  to  do  so  on  the  day  following — a  sug- 
gestive example  to  those  who  lack  the  courage  to  de- 
cline a  Sunday  visit,  that  would  interfere  with  the 
rest  and  religiousness  and  home  fellowships  of  the 
day.  Equally  heroic  devotion  to  the  Sabbath  is 
shown  by  the  common  people  of  Madagascar.  A 
native  woman  and  her  daughter  became  Christians, 
but  the  father  of  the  famil3%  a  heathen  still,  set  him- 
self in  every  way  against  their  new  religion  and  their 
new  life.  And  one  of  his  chief  endeavors  was  to  make 
them  break  the  Sabbath.  They  were  poor  people, 
living  chiefly  on  rice  ;  and  this  man  would  sometimes 
throw  away  all  the  rice  bought  on  Saturday  night  to 


IS   THE    SABBATH    SURRENDERED?  43 

force  his  wife  to  break  the  Sabbath  by  buying  more. 
The  mother  and  child  made  no  complaint,  gave  no 
hard  word.  If  there  was  any  cold  rice  left  from  Satur- 
day's boiling  they  ate  that  ;  if  not,  they  went  without 
till  Monday  morning.  Sometimes  he  would  pour  into 
their  Saturday-bought  rice  other  rice  which  he  had 
bought  on  the  Sabbath — then  the  mother  and  child 
would  set  the  whole  aside  and  never  touch  it.  The 
Malagasy  mother  and  child  made  no  parade,  no  fuss  ; 
and  the  quiet  reality  of  their  faith  was  too  strong  for 
the  heathen  father.  By  and  by  he,  too,  gave  up  his 
old  life,  was  baptized,  and  became  a  right  hand  of  the 
mission.      *'  Let  your  light  so  shine." 

Passing  north  into  Egypt, ^  Palestine,  Syria,  Asia 
Minor,  and  Turkey,  which  together  make  up  the 
Turkish  Empire,  H.  H.  Jessup,  D.D.,  missionary 
pastor  at  Beirout,  tells  us  that  although  Oriental  Chris- 
tians (Greeks,  Armenians,  Maronites,  etc.)  encourage 
what  we  call  a  "  Continental  Sunday,"  a  day  levelled 
to  their  saints'  days  and  chiefly  spent  in  visiting, 
with  only  partial  suspension  of  business — markets, 
coffee  houses,  and  barber  shops  being  open — "  the 
evangelical  converts  of  all  sects  spend  the  Sabbath  as 
we  do  in  our  American  churches.  Sunday  observance 
and  temperance  with  truth-speaking  distinguish  the 
Protestants  from  other  sects. "  Dr.  Jessup  says  that, 
except  in  the  r7ira/  populations  of  the  United  States, 
Scotland  and  England,  he  has  not  found  anywhere  so 
good  Sabbath  observance  as  **  among  the  native  con- 
verts in  foreign  lands." 

Of  the  Sabbath  observance  of  missionary  converts 
in  European  Turkey,  we  have  the  following  tidings 
from  Rev.  Robert  Thomson,  of  Philippopolis  :  "  The 
attitude  of  the  native  Protestants  is  in  general  all  that 


44  THE   SABBATH    FOR    MAN. 

could  be  desired.  They  consider  it  as  a  day  to  be  de- 
voted to  receiving  spiritual  and  moral  instruction  ;  and 
therefore  they  attend  regularly  on  the  public  means  of 
grace.  The  rest  of  the  day  they  pass  quietly  at  home, 
generally  usefully.  It  is  known  all  round  that  Protes- 
tants will  not  do  this,  that,  and  the  other  thing  on 
Sundays,  and  tliey  are  left  free  and  are  respected. 
The  only  exception  to  this  is  the  Government  order, 
which  compels  the  Reserve  to  drill  on  Sundays.  Great 
efforts  hav^e  been  made  by  us  to  get  the  day  changed, 
or  to  have  Protestants  excused  ;  but  in  vain.  Many 
of  our  young  men  have  nobly  endured  long  and  re- 
peated terms  of  imprisonment  on  this  account  ;  but 
the  law  is  still  in  force.  And  I  regret  to  say  that  in 
one  place  some  of  our  friends  are  now  feeling  that 
they  cannot  hold  out  any  longer,  but  must  consider 
this  a  matter  of  necessity." 

Rev.  Julius  Y.  Leonard,  another  missionary  in  Tur- 
key, contributes  the  following  facts  as  to  the  observ- 
ance of  the  Sabbath  in  that  motley  land  : 

"  Fifty  years  ago  Turkey  had  no  true  Sabbath. 
Why  ?  Because  they  had  three  Sabbaths,  and  neither 
of  them  according  to  the  New  Testament,  (i)  The 
Jews  had,  as  they  still  have,  the  seventh  day  of  the 
week  as  their  holy  day.  Shops  were  shut  before  sun- 
set of  Friday,  and  every  candle  lighted  which  was  to 
be  used,  according  to  their  interpretation  of  the  Com- 
mandment (Ex.  35  :  3)  :  'Ye  shall  kindle  no  fire 
throughout  your  habitations  on  the  Sabbath  day.' 
If  we  wished  our  guide  to  assist  us  in  purchasing  any- 
thing from  the  stores,  he  would  carefully  inspect  our 
list  to  see  what  must  be  got  from  the  Jew's  shop,  and 
be  sure  to  get  them  before  Saturday,  when  all  their 
stores  would  be  closely  locked.     (2)  The  Moslems  had 


IS  THE  SABBATH  SURRENDERED?       45 

their  Sabbaths  on  Friday  —  the  day  when  official 
business  of  State  is  not  transacted  and  even  the  Cus- 
tom-house is  closed.  It  is  the  day  when  the  Sultan 
with  great  pomp  goes  to  worship  in  some  one  of  the 
numerous  splendid  mosques,  and  crowds  of  people 
witness  the  procession.  But  ordinarily  no  special 
sacredness  attaches  to  the  day  that  would  hinder  a 
man  from  going  on  a  journey,  making  contracts,  or 
doing  any  kind  of  work.  The  noon  service  is  some- 
what longer  than  that  of  other  days,  and  not  unfre- 
quently  accompanied  with  a  sermon.  (3)  The  Chris- 
tians of  all  sects  and  nationalities — Armenians,  Greeks, 
Bulgarians,  Roman  Catholics,  etc.,  observed  the  Chris- 
tian Sabbath,  but  then,  as  now,  usually  in  a  most  un- 
christian manner.  Drinking,  going  on  excursions, 
making  friendly  and  official  visits,  characterised  the 
day.  In  certain  places  a  change  for  the  better  has 
taken  place  under  the  lead  and  influence  of  the  Prot- 
estant or  Evangelical  congregations,  churches  and 
schools,  of  which  I  will  next  speak.  With  the  intro- 
duction of  the  Holy  Scriptures  in  an  intelligible 
tongue  by  American  missionaries,  came  to  these 
nations  the  boon  of  the  New  Testament  and  the  New 
England  Puritan  Sabbath.  Place  yourself  in  any 
town  or  city  which  has  been  long  occupied  as  a  mis- 
sionary station,  and  on  a  Sunday  morning  what  do 
you  see  ?  Let  it  be,  for  example,  in  the  town  of  Mar- 
sovan,  60  miles  south  from  the  Black  Sea  and  350 
miles  east  from  Constantinople.  The  Sabbath  bell  is 
heard.  Families  as  neatly  attired  as  their  circum- 
stances allow,  wend  their  way  to  the  meeting-house. 
They  carry  Bible  and  hymn-book  and  Sunday-school 
lessons  with  them.  Not  unfrequently  you  see  the 
oldest    boy    carrying   the    big    family    Bible    carefully 


46  THE   SABBATH    FOR   MAN. 

wrapped  in  an  embroidered  handkerchief,  while  the 
infant  is  borne  in  the  arms  of  its  mother,  and  the  next 
older  child  in  the  arms  of  the  father,  happy  in  the 
privilege  of  holding  the  hymn-book  or  the  Testament 
which  is  to  serve  them  as  they  shall  sit  upon  the  car- 
peted and  cushioned  floor,  and  join  heart  and  voice  in 
the  public  worship.  The  Day  is  given  up  to  religious 
meetings,  family  worship,  catechetical  lessons,  and 
spiritual  songs.  Out  of  a  congregation  of  six  hun- 
dred souls,  the  greater  part  find  *  the  Sabbath  a  de- 
light.' During  the  week  preceding  they  have  antici- 
pated the  Sabbath  as  a  day  of  rest  and  instruction,  and 
when  it  is  past,  the  sermon,  the  lessons,  the  prayers, 
and  the  briglit  speeches  of  such  Sunday-school  schol- 
ars, as  their  teachers  may  have  called  out  with  their 
ready  passages  committed  to  memory,  all  furnish 
themes  for  conversation.  The  moulding  and  reform- 
ing influence  of  these  Sabbaths  in  a  thousand  different 
central  points  throughout  the  Empire  is  invaluable. 
I  have  lived  in  Ceserea  and  in  Marsovan,  and  spent 
many  years  in  the  aggregate  among  the  out-stations 
connected  with  these  centres,  and  I  cannot  recall  a 
single  case  where  a  Protestant,  Armenian  or  Greek  has 
opened  his  shop  for  trade,  or  practised  manual  labor, 
or  indulged  in  idle  recreation  on  the  Sabbath  day.  As 
a  consequence,  you  will  find  that  a  neighboring  Arme- 
nian or  Greek  imitates  the  Protestant's  example,  and 
gains  for  himself  a  day  of  rest,  even  though  he  does 
not  read  his  Testament  or  care  to  enter  the  house  of 
God.  Obviously  this  degree  of  faithfulness  to  the 
Sacred  Day  and  its  noble  objects  is  attained  under 
great  difficulties.  There  is  no  Sabbath  law.  The  rul- 
ing nations  have  not  been  accustomed  to  make  a  dis- 
tinction in   favor  of  the  Christian  Sabbath — often,  in 


IS   THE   SABBATH   SURRENDERED?  47 

fact,  as  If  in  spite,  they  have  made  appointments  quite 
inconsistent  with  its  observance.  Courts  sit  on  Sunday 
quite  as  much  as  any  day.  In  some  towns  Sunday 
has  been  designated  by  the  supreme  government  as 
the  Market  day  of  the  week — the  only  day  of  ex- 
change on  any  considerable  scale,  when  artisans  and 
merchants  from  different  towns  can  meet  and  barter 
their  goods. 

**  A  great  difficulty  occurs  in  journeying.  One  must 
go  when  the  caravan  goes.  It  may  start  on  Sunday. 
It  certainly  will  not  rest  over  Sunday  anywhere  on  the 
road  to  accommodate  the  religious  sensibilities  of  a  few 
persons  of  whatever  name.  Missionaries  have  escaped 
the  necessity  of  travelling  on  the  Sabbath,  usually  by 
arranging  to  travel  in  a  large  party  composed  chiefly  of 
Christians,  or  by  paying  extra  prices  for  the  privilege 
of  resting  at  some  place  agreed  upon  beforehand,  and 
furnishing  fodder  for  the  horses.  The  native  Chris- 
tians are  learning  to  make  similar  arrangements. 

"  The  following  incidents  may  illustrate  the  general 
sentiment  on  this  subject  : 

"  Two  men  arrive  at  the  port  of  Samsoon  to  take 
ship  for  Constantinople.  After  waiting  two  or  three 
days  for  a  steamer,  over  due,  it  arrives  Sunday.  In- 
stead of  going  aboard  with  their  luggage,  which  must 
be  taken  through  the  Custom-house  and  then  by 
small  boats  to  the  steamer  in  the  offing,  they  let  her 
pass  by,  and  remain  on  expense  three  days  for  the  next 
steamer  ;  and  they  do  this  knowing  that  the  price  of 
passage  on  the  second  steamer  will  be  double  that  on 
the  first.  This  I  witnessed.  The  men  were  poor  day 
laborers  from  the  region  of  Harpoot."* 

**  Not  many  years  ago  I  employed  a  Protestant 
shoemaker,  an  old  man,  to  carry  Bibles  and  religious 


48  THE   SABBATH   FOR   MAN. 

tracts  to  the  town  of  Ladik.  His  wages  were  simply 
a  commission  of  ten  per  cent  on  his  sales,  and  the  hire 
of  his  horse.  He  was  to  carry  his  shoes  in  one  wing 
of  his  saddle-bags,  and  our  books  in  the  other  wing, 
balancing  them  thus  over  his  pack-saddle.  Unfortu- 
nately, the  Market  day  came  on  Saturday.  The  trains 
of  small  merchants  and  artisans  would  go  up  on  Friday 
and  return  on  Sunday.  On  Saturday  in  the  market- 
place this  good  brother  would  set  out  his  shoes  on  the 
left  hand  and  his  Bibles  on  the  right  hand.  The 
novel  spectacle  brought  many  customers,  and  gave  op- 
portunity for  him  to  preach  Christ.  On  almost  every 
trip  he  would  be  exhorted  by  friends  to  return  on 
Sunday  with  the  caravan,  because  it  was  unsafe  for  an 
old  man  to  return  through  such  a  wilderness  alone,  be- 
cause the  highway  robbers  would  make  mince-meat  of 
him  for  the  sake  of  his  bag  of  shoes,  etc.  But  he  in- 
variably assured  them  it  was  not  right  for  Christians  to 
travel  on  the  Sabbath.  He  would  spend  the  Holy 
Day  expounding  the  Scriptures  in  their  low  hotels  and 
coffee  shops.  On  Monday,  mounted  above  his  re- 
maining load  upon  his  horse,  he  v/ould  make  his  jour- 
ney of  eighteen  miles  with  none  but  the  God  of  Abra- 
ham for  his  guard  and  friend.  One  Sunday  a  large 
band  of  robbers  fell  upon  that  returning  caravan,  and 
with  violence  carried  off  everything  they  possessed. 
The  next  day  good  Hadji  Mugnditth,  the  colporteur, 
passed  over  the  scene  of  the  disaster  all  unconscious 
of  what  had  transpired,  and  finished  his  journey  un- 
molested. 

"  I  have  been  told  that  at  Constantinople  there  is 
among  Evangelical  Protestants  a  less  scrupulous  regard 
for  the  sacredness  of  the  Sabbath  than  in  the  interior 
of  the  country.      And   I   partly  believe  it,  for  they  are 


IS   THE   SABBATH   SURRENDERED?  49 

nearer  to  the  deplorable  example  of  European  and 
American  nations." 

But  even  in  Constantinople,  native  converts  rebuke 
the  Christians  of  Europe  and  America  by  the  sacrifices 
U'hich  they  make  to  keep  the  Sabbath,  of  which  the 
following  incident,  from  a  recent  number  of  the  New 
York  Independent^  is  representative  :  **  An  Armenian 
convert  to  evangelical  faith  was  employed  in  a  place 
where  work  on  Sunday  was  a  fixed  rule.  In  the  gen- 
eral stagnation  of  business,  to  give  up  his  place  was  to 
endure  a  slow  starvation.  The  poor  man  wrestled  with 
his  conscience  for  some  time,  pleaded  with  his  em- 
ployers without  avail,  and  at  last  decided  that,  for  the 
sake  of  his  own  spiritual  life,  he  must,  at  any  cost, 
cease  working  on  the  Sabbath.  He  offered  his  em- 
ployers the  money  necessary  to  hire  a  man  in  his  place 
for  Sabbath  work.  They  accepted  his  offer,  provided 
he  would  also  permit  his  salary  to  be  cut  down  ten  dol- 
lars per  month.  This  Christian  hero  accepted  the  hard 
terms,  and  now  his  face  is  seen,  bright  and  smiling,  at 
service  and  at  Sunday-school.  Meantime  his  employ- 
ers, at  first  calling  him  a  fool  for  his  pains,  are  filled 
with  wonder  at  seeing  a  man  who  is  willing  to  sacrifice 
money  in  order  to  be  free  to  worship  God." 

Hundreds  of  such  incidents  of  trustful  self-sacrifice 
might  be  given  from  missionary  lands  to  put  to  shame 
those  Christians  who  have  not  yet  learned  the  parable 
of  the  double  portion  of  manna  on  the  sixth  day, 
which  proclaimed  that  those  who  cease  on  God's  day 
from  their  own  work  shall  7iot  he  unprovided  for. 
These  incidents  underscore  the  words  of  Mr.  Moody 
at  San  Francisco  (New  Year's  Day,  1881)  :  "  No  man 
is  obliged  to  work  on  the  Sabbath  in  order  to  support 
his  family  ;  his  duty  is  to  obey  God  and  then  to  trust 


50  THE   SABBATH    FOR   MAN. 

in  God."  As  a  noble  wife  said  to  her  tempted  hus- 
band :  "  If  you  can't  raise  a  family  successfully  by 
keeping  the  Sabbath,  you  surely  cannot  by  breaking 
it." 

This  rapid  but  reliable  glance  at  pagan  lands  gives 
us  as  the  first  element  of  hope  for  the  perpetuity  of 
the  Sabbath  the  fact  that  the  evangelical  converts  are 
generally  learning  to  keep  it  as  a  Holy  Day,  not  as  a 
holiday.' 

2.  A  second  element  of  hope  for  the  friends  of  Sabbath 
observance  is  that  a  strong  reaction  in  its  favor  has 
already  set  in  upon  the  Continent,  zvhence  the  poisoned 
streams  of  Sabbath  desecration  have  flowed  so  disas- 
trously into  Great  Britain  and  the  United  States. 
Jericho  may  well  take  hope  when  the  fountains  of 
its  sickening  waters  are  being  salted.     How  cheering 
is  the  fact  that  "  Societies  have  been  formed  in  nearly 
every  country  of  Europe  for  promoting  the  secular  and 
civil  as  well  as  the  religious  observance  of  Sunday  !" 

This  is  partly  due  to  the  influence  of  the  English- 
speaking  exhibitors  at  the  recent  International  Exhibi- 
tions at  Vienna  and  Paris  in  closing  their  departments 
on  the  Sabbath,  and  partly  to  what  Continental  travel- 
lers have  seen  to  be  the  favorable  effects  of  Sabbath 
observance  in  Great  Britain  and  the  United  States. 

It  should  not  be  forgotten  that  when  we  speak  of 
"the  Continental  Sunday"  we  do  not  include  the 
Sabbaths  of  Switzerland,  Holland  and  Scandinavia, 
which  are  only  semi-continental — more  lilce  those  of 
Great  Britain  and  the  United  States  than  those  of  Ger- 
many and  France.  "  Greenland's  icy  mountains,"  no 
longer  heathen,  also  belong  to  the  Sabbath-keeping 
part  of  Europe.      Work  and  hunting  are  put  aside  for 


IS   THE   SABBATH   SURRENDERED?  5 1 

the  Moravian  Church  services,  which  gather  60,000 
worshippers. 

As  to  the  Sabbath  observance  in  Sweden,  I  have  in- 
formation from  three  Swedish  pastors,  from  whom  I 
learn  that,  except  in  large  cities  like  Stockholm,  on 
the  Sabbath  "  No  stores  or  shops  are  open — no  public 
house  is  allowed  to  be  open  at  the  time  of  divine  ser- 
vice, nor  is  labor  permitted.  However,  some  trains  and 
cars  run,  and  there  are  Sunday  excursions.  After  6 
P.M.  the  observance  is  not  as  good  as  before  that 
hour."  This  is  due  to  the  fact  that  the  Sabbath  is 
reckoned  by  Continental  Lutherans,  as  formerly  by 
Puritans  and  Covenanters,  from  the  sunset  of  Satur- 
day. 

Commander  Forbes  says  that  the  Sunday  of  the  Ice- 
landers "  terminates  at  six  o'clock,  having  commenced 
the  same  hour  the  previous  evening."  Throughout 
the  vast  dominions  of  Russia  also  these  boundaries  are 
in  vogue. 

I  cannot  agree  with  the  patriotic  Swede  who  writes 
me,  "  Our  nation  has  more  religion  than  any  in  the 
world,"  but  I  can  testify  that  the  considerable  number 
of  Swedes  I  have  known  have  had  religion  of  a  very 
good  quality,  and  I  have  abundant  witness  that  Sab- 
bath observance  in  the  rural  parts  of  Sweden  is  un- 
usually good.  Ralph  Wells,  the  world-famed  Sabbath- 
school  worker,  names  "  some  parts  of  Sweden  and 
Norway,"  with  the  Highlands  of  Scotland,  as  the  re- 
gions where  he  has  seen  the  best  Sabbath  observance. 
What  he  saw  in  Scandinavia  on  the  Sabbath  is  thus 
epitomized  : 

"  Almost  universal  church-going — almost  total  ab- 
stinence from  secular  pursuits — religious  instruction  of 
children  at  home— careful  Bible  study.     In  Stockholm, 


52  THE    SABBATH    FOR    MAN. 

one  Baptist  Sunday-School  of  1800  scholars — 1 50  young 
men  in  pastor's  Bible  class  sent  out,  two  and  two, 
almost  the  entire  class  each  Sabbath  afternoon,  to  labor 
in  the  waste  places  of  the  city." 

H.  H.  Boyesen,  the  Norwegian  novelist,  wrote  me 
in  the  spring  of  1884  of  the  excellent  Sabbath  observ- 
ance of  Norway  in  the  rural  districts,  on  which  he  was 
then  apprehensive  that  the  siding  of  the  clergy  with 
the  King  in  his  conflict  with  the  people,  might  have  an 
unfavorable  effect — an  apprehension  which  has  doubt- 
less been  dispelled  by  the  subsequent  yielding  of  the 
King  to  the  people's  demand  for  a  parliamentary  gov- 
ernment. 

The  Sabbath  observance  of  Switzerland  is  imperfect, 
but  improving.  Twice  within  a  few  years  The  Inter- 
national Federation  of  Lord's-day  Societies  (organized 
in  1776)  has  met  in  its  cities,  and  the  Swiss  Minister  at 
Washington  informs  me  that  each  of  its  confederated 
republics  or  cantons,  except  Geneva,  has  Sabbath 
laws,  while  the  federal  law  over  them  all  "  forbids  Sun- 
day labor  in  mianufactories,"  and  "  the  federal  law  on 
railroads  requires  that  any  laborer  or  employe  of  rail- 
roads shall  have  his  own  Sunday  every  three  weeks  at 
least,"  which  has  been  amended  so  that  "  in  cases  of 
necessity"  he  "  may  have  his  holiday  on  some  other 
day  than  Sunday."  **  Papers  are  published  freely  on 
Sundays,  but  generally  not  on  Mondays,"  so  that 
printers  and  editors  at  least  have  Sabbath  rest.  "  No 
mails  are  distributed  by  letter-carriers  on  Sundays," 
which  is  more  than  can  be  said  of  some  other  Conti- 
nental countries. 

Sabbath  observance,  even  in  the  best  of  Continental 
countries,  is  inferior  to  that  of  the  United  States  and 
Great  Britain  — for  instance,  in  Switzerland  there  is  no 


IS    THE    SABBATH    SURRENDERED?  53 

closing  of  liquor  shops  or  theatres,  and  elections  are 
regularly  held  on  the  Sabbath " — but  Scandinavia, 
Holland  and  Switzerland  are  far  in  advance  of  Spain, 
France,  Denmark,  Belgium,  Germany,  Italy,  Greece 
and  Russia,  v/hich  together  make  up  the  realm  of  the 
real  Continental  Sunday. 

Are  there  any  elements  of  hope  in  these  latter  coun- 
tries ?  Here  of  course  we  are  only  seeking  hopeful 
symptoms  in  the  midst  of  dangerous  sickness. 

The  last  action  of  the  French  Assembly  on  the  Sab- 
bath question,  of  which  I  have  received  a  copy  ^  from 
the  French  Minister  to  the  United  States,  records  that 
on  the  I2th  of  July,  1880,  "the  law  of  the  i8th  of 
November,  18 14,  upon  the  rest  of  the  Sabbath  and  the 
religious  festivals  was  repealed."  This  repeal  of  the 
law  which  succeeded  the  tenth-day  festival  of  the  Revo- 
lution is  not  as  discouraging  as  it  seems,  for  the  repeal  is 
mainly  aimed  at  the  Roman  Catholic  festivals,  which 
had  been  given  equal  protection  with  the  Sabbath. 

The  Sabbath  is  now  marked  in  the  French  Code 
only  by  the  unimportant  by-laws  that  make  it  a  dies 
non  in  judicial  proceedings,  and  by  a  few  other  very 
indirect  recognitions  ;  but  while  the  Sabbath  laws 
have  diminished  in  the  last  fifteen  years,  Sunday  trade 
has  also  diminished.  The  earliest  note  of  this  change 
that  we  find  is  in  the  New  York  Times  ^i  June  8,  1869, 
and  is  as  follows  :  "  A  very  profound  and  wonderful 
reform  has  just  been  begun  in  Paris,  The  principal 
shops — including  those  of  nearly  all  linen-drapers, 
hosiers,  silk  mercers  and  venders  of  ready-made  ap- 
parel— will  henceforth  be  closed  on  Sundays.  The 
merchants  have  taken  this  step  of  their  own  accord, 
and  the  employes  appeal  to  the  good-will  of  the  public 
to  aid  them  in  making  the  measure  general." 


54  THE   SABBATH    FOR    MAN. 

The  origin  of  this  movement,  which  the  Times  at- 
tributes to  "  the  merchants"  themselves,  is  more  accu- 
rately explained  in  the  following  extract  from  one  of 
the  Reports  of  the  New  York  Sabbath  Committee  ; 
*'  The  movement  started  among  the  Roman  Catholics 
of  France  some  years  ago,  in  favor  of  a  better  observ- 
ance of  Sunday,  under  the  leadership  of  the  Count  de 
Cissey,  is  making  progress,  and  has  secured  the  closing 
of  factories,  shops,  and  stores  on  Sunday  in  numerous 
places.  Among  the  Protestants,  a  committee  charged 
with  promoting  the  observance  of  the  Lord's-day  has 
recently  been  reorganized  in  Paris,  and  promises  to 
prosecute  its  work  with  activity." 

Three  clergymen  of  New  York — Wm.  M.  Taylor, 
D.D.,  O.  H.  Tiffany,  D.D.,  and  J.  M.  Reid,  D.D.— 
each  testify  that  in  recent  visits  to  Paris  they  have 
observed  a  decided  decrease  in  the  number  of  shops 
open  on  the  Sabbath  as  compared  with  their  former 
visits.  Dr.  Reid  found  a  Paris  clerk  who  said  that  he 
would  not  be  a  clerk  in  any  store  which  was  kept  open 
on  the  Sabbath,  and  that  there  were  other  clerks  of 
the  same  mind,  and  also  that  Sabbath-keeping  was  on 
the  increase. 

Dr.  E.  W.  Hitchcock,  pastor  of  the  American 
Chapel  in  Paris  for  eleven  years,  ending  in  1884,  writes 
me  that  "  there  is  less  zuork  done  on  the  first  day  of 
the  week,  much  less  than  twenty  and  thirty  years  ago. 
The  manufacturers  and  wholesale  establishments  are 
mostly  closed.  The  majority  of  the  retail  shops  are 
closed  at  noon.  A  goodly  number  are  not  opened  at 
all  on  Sunday,  and  a  sign  at  the  door  reads,  '  Closed 
Sundays  and  Fete-days.*  It  is  considered  eminently 
respectable  not  to  work  or  do    business   on    Sunday. 


IS  THE  SABBATH  SURRENDERED?        55 

Then  employers  and  employed  covet  the  day  for  rest 
and  recreation." 

These,  of  course,  are  only  crumbs  of  comfort,  and 
there  is  little  to  feed  hope  upon  in  France,  or  its  imi- 
tation, Belgium,  further  than  that  there  is  a  grov/ing 
discontent  with  the  Continental  Sunday,  and  increas- 
ing agitation  for  its  improvement  in  the  direction  of 
greater  restrictions. 

In  Italy,  societies  in  Milan,  Rome,  Naples  and  else- 
where, are  at  work  to  secure  the  Day  of  Rest,  espe- 
cially to  laborers  and  employees.  Steps  have  been 
taken  to  organize  a  *'  Laborers'  League  for  Sunday 
Rest."  The  result  of  this  movement  is  already  seen 
in  the  closing  of  some  of  the  large  stores  in  Milan  on 
the  Sabbath,  w^ith  the  notice  posted,  "  Closed  on 
Sunday  out  of  respect  to  the  humanitarian  principle  of 
the  Sunday  rest."  What  American  or  Englishman 
will  fly  such  a  banner  in  his  shop  window  by  closing 
on  the  Sabbath  when  law  or  public  sentiment  would 
allow  him  to  open  ? 

"  The  Aonio  Paleario  Society  and  the  Young  Men's 
Christian  Association,"  according  to  the  New  York 
Sabbath  Committee's  Report,  "have  united  in  issuing 
a  series  of  documents  in  favor  of  the  Sabbath,  and  in 
organizing  in  Rome  a  union  of  all  who  will  observe  the 
Lord's-day  themselves  and  give  to  others  under  their 
control  the  same  privilege.  The  movement  has  awak- 
ened attention  on  the  part  of  leading  Roman  Catholics 
in  Italy,  and  incited  them  to  efforts  in  the  same  direc- 
tion." 

Leroy  M.  Vernon,  D.D.,  missionary  at  Rome,  writes 
thus  of  some  recent  slight  improvements  in  Italy's 
Sabbath  observance  : 


56  THE    SABBATH    FOR   MAN. 

"  (i)  The  Roman  Catholic  Church  in  Italy  certainly 
insists  on  attendance  at  mass  Sunday  morning,  but 
the  afternoon  is  invariably  a  half  holiday.  The  laxity 
for  the  afternoon  is,  I  think,  a  sort  of  premium  for  the 
rigor  of  the  morning,  in  the  interests  of  church-control 
rather  than  in  those  of  real  devotion.  (2)  The  church 
authorities  in  Rome  within  the  last  three  or  four  years 
have  publicly  insisted  on  greater  observance  of  the 
Lord's-day,  but  I  am  inclined  to  think  that  it  was 
hostility  to  the  Government  which  led  them  to  de- 
nounce working  on  Sunday  by  Government  laborers, 
almost  more  than  any  real  regard  for  the  day.  Still, 
there  have  been  some  efforts  looking  to  better  observ- 
ance of  the  Sunday.  And  almost  all  the  Protestants 
in  Italy  have  latterly  been  very  outspoken  and  urgent 
on  the  subject.  Some  little  has  been  gained,  it  seems 
to  me.  (3)  Sunday  newspapers  are  generally  pub- 
lished, varying  but  little  from  the  usual  issues.  A  few 
of  the  better  papers  (in  style),  such  as  the  Fanfulla,  of 
Rome,  publish  a  Sunday  edition  of  a  purely  literary 
character.  (4)  The  Continental  Sabbath  remains  sub- 
stantially unchanged.  The  Protestants  are  probably 
more  circumspect  and  observant,  but  their  numbers 
are  yet  too  small  to  modify  perceptibly  the  general 
usage." 

In  the  German-speaking  nations  there  is  more  on 
which  to  link  our  hopes  of  an  improved  Sabbath  ob- 
servance. After  much  misgiving  Germany  is  at  length 
adopting  Sabbath-schools  quite  widely,  and  thus  will 
correct  Sabbath-breakjng,  not  by  merely  prohibiting 
it,  but  by  putting  something  in  its  place. 

The  chief  elements  of  hope  in  Germany  (including  in 
that  term  all  the  German-speaking  states)  is  that  the 
Emperor  William,  and  also  the  King  of  Wurtemlperg 


IS   THE   SABBATH    SURRENDERED?  57 

and  the  Grand  Duke  of  Baden,  have  each  expressed 
their  sympathy  with  the  International  Federation  of 
Lord's-day  Societies,  and  that  all  classes  of  people, 
the  Roman  Catholics  and  Lutherans  in  the  name  of 
religion,  and  the  socialists  in  the  name  of  humanity, 
are  petitioning  the  German  governments,  and  exhort- 
ing the  Germian  people,  with  a  view  to  the  better  ob- 
servance of  the  Sabbath. 

Professor  H.  M.  Scott,  of  the  Chicago  Theological 
Seminary,  whose  recent  residence  for  several  years  in 
Germany  has  made  him  an  authority  in  regard  to  relig- 
ious movements  on  the  Continent,  writes  me  thus  of 
the  signs  of  improvement  in  the  "  Continental  Sunday" 
(April,  1884)  :  "  The  recent  legislation  in  Germany, 
starting  from  the  humanitarian  stand-point,  is  favor- 
able to  Sunday  as  a  day  of  rest.  This  is  especially 
the  case  in  Prussia,  and  the  Prussian  spirit  is  spread- 
ing. *  The  State  is  to  avoid  all  public  official  acts  on 
Sunday,  and  protect  laborers,  servants  and  operatives 
from  the  demands  of  their  employers  for  work  on  Sun- 
day. '  The  Church,  too,  has  been  more  active  recently, 
and  it  is  part  of  the  conservative  reaction,  which  car- 
ried the  Prussian  Synod  in  1879  by  120  to  40,  to  em- 
phasize Sunday-keeping.  A  Berlin  pastor  even  con- 
demned the  Emperor  for  reviewing  troops  on  that 
day.  German  Christians  who  have  seen  the  Sunday 
in  Britain  desire  it  in  their  own  country.  Dr.  Konig, 
of  Leipzig,  works  there  for  the  Sabbath  and  the  Sun- 
day-school, which  he  learned  to  love  in  Scotland. 
The  Synod  of  Saxony,  about  two  years  ago,  almost 
unanimously  petitioned  Government  in  favor  of  a 
stricter  observance  of  Sunday.  In  the  cities  all  places 
of  business  must  put  up  shutters  during  church  hours, 
and  the  police  enforce  the  law.     At  the  meeting  of  the 


58  THE   SABBATH    FOR   MAN. 

*  Protestantentag,'  representing  the  rationalistic  the- 
ology of  Germany,  held  in  1876  at  Heidelberg,  it  was 
said  in  theses  on  the  '  Sunday  question  '  :  *  The  Prot- 
estantenverein  seconds  with  all  its  power  the  move- 
ment being  made  to  make  the  Sunday  rest  general 
among  the  German  people. '  The  old  Lutheran  Synod, 
representing  some  60,000  members  in  Prussia  and 
Baden,  sent  a  petition  in  1878,  and  again  in  1882,  to 
the  Imperial  Parliament,  pleading  for  better  observ- 
ance of  the  Sabbath-day.  Thus  the  extremes  of  the- 
ological opinion  unite  in  favor  of  such  a  practical 
measure  for  religion  and  humanity.  The  dissipation 
flowing  from  a  Sunday  ill-spent  is  awakening  deep 
thought  among  German  Christians.  Intoxication  is 
on  the  increase  in  Germany.  I  heard  Prof.  Roscher, 
the  famous  political  economist  of  Leipzig,  once 
point  to  the  fact  that  suicides  of  women  are  usually 
committed  on  Sunday,  and  those  of  men  usually  on 
Monday,  as  a  sad  commentary  on  an  ill-spent  Sunday. 
The  woman  left  neglected  at  home,  in  despair  takes  her 
life  ;  the  man  awakening  Monday  from  a  drunken  Sun- 
day, loathes  himself  and  life,  and  casts  both  violently 
away." 

In  a  second  letter,  bringing  still  more  recent  in- 
formation from  German  papers,  then  just  received, 
Professor  Scott  says  (April,  1884)  :  "  The  German 
Parliament  recently  passed  a  resolution  opposing  the 
transmission  of  wares,  books,  packets,  money,  etc.,  in 
ordinary  cases  through  the  post  on  Sunday.  This 
motion  was  passed  by  a  vote  of  127  to  82,  and  that 
against  the  opposition  of  the  Postmaster-General,  who 
said  that  some  of  the  Rhine  clergy  favored  Sunday 
mails  ;  whereupon  421  ministers  of  that  Province  pub- 
lished a  declaration  that  they  desired  no  such  thing. 


IS  THE  SABBATH  SURRENDERED  ?        59 

A  Social  Economic  Association  of  the  Rhine  peti- 
tioned Parliament  to  make  Sunday  laws  stricter,  and 
their  petition  was  referred  to  a  parliamentary  commit- 
tee, which  agreed  to  it  by  a  vote  of  13  to  10." 

We  may  well  hope  that  the  Continental  Sunday  will 
find  no  welcome  in  Great  Britain  and  the  United 
States,  when  it  can  bring  only  letters  of  condemnation 
from  those  who  know  it  best,  who  would  fain  export 
it  with  their  paupers  and  convicts. 

In  a  third  note  (Aug.,  1884)  Professor  Scott  writes  : 
"  At  a  meeting  of  United  Synods  in  Berlin,  June  16, 
17,  it  was  resolved  that  *  as  a  rule  the  officials  who  are 
employed  in  all  transport  business,  whether  public  or 
private,  must  be  allowed  to  rest  at  least  every  third 
Sunday. '  This  resolution  passed  after  being  supported 
by  Court-preacher  Stocker  and  others.  It  is  a  step  in 
the  right  direction." 

An  illustration  of  the  growing  disposition  on  the 
Continent  in  favor  of  keeping  the  Sabbath  is  found  in 
the  fact  that  the  great  business  house  in  Berlin,  that 
•of  Rudolf  Herzog  ("  a  business  like  that  of  Wana- 
maker  in  Philadelphia"),  has  abandoned  all  work  on 
the  Sabbath,  all  letters  arriving  on  that  day  being  left 
unopened  until  Monday— as  they  should  be.  Still 
more  radical  improvements  in  the  German  Sabbath 
are  likely  to  be  the  result  of  an  earnest  effort  to  reach 
the  masses  with  evangelical  truth,  that  has  recently 
been  started  in  Germany  by  Dr.  Theodore  Christlieb, 
of  the  University  of  Bonn,  and  Court-preacher 
Stocker,  of  Berlin.  The  work  will  be  systematically 
prosecuted  through  Bible-readers  that  have  been  ap- 
pointed to  labor  among  the  lower  classes,  and  through 
preaching  in  concert-rooms  and  theatres. 


60  THE   SABBATH   FOR   MAN. 

3.  Another  elemcjit  of  hope  is  that  the  Greek  and  Roman 

Catholic  Churches  are  sharing  the  reaction  against  the 

Continental  Sunday. 

In  1876  or  1877,  ^^  ^  meeting  held  at  St.  Peters- 
burg, attended  by  laymen  and  ecclesiastics  of  the  Or- 
thodox, Lutheran  and  Reformed  communions,  it  was 
decided  to  organize  a  society  to  promote  the  observ- 
ance of  the  Lord's-day. 

In  '1884  special  attention  was  called  in  Russia  to  the 
evil  of  allowing  the  Sabbath  to  be  used  as  the  great 
market  day.  The  Grecian  Synod  of  the  Greek  Church 
a  few  years  ago  issued  a  circular  enjoining  the  better 
observance  of  the  Sabbath,  and  the  principal  mer- 
chants of  Athens  have  suspended  business  on  that 
Day. 

Pope  Leo  XIII.  has  given  his  hearty  indorsement 
to  Count  Cissey,  of  France,  in  his  crusade  for  a  better 
observance  of  the  Lord's-day.  In  reply  to  an  address 
from  a  Roman  Catholic  society  which  opposes  the 
profanation  of  the  Lord's-day,  the  Pope,  on  March 
20th,  1 88 1,  at  the  suggestion  of  Archbishop  Gibbons, 
of  Baltimore,  issued  an  address  in  which  were  these 
words  : 

"  The  observance  of  the  Sacred  Day  which  was 
willed  expressly  by  God  from  the  first  origin  of  man, 
is  imperatively  demanded  by  the  absolute  and  essen- 
tial dependence  of  the  creature  upon  the  Creator. 
And  this  law,  mark  it  well,  my  beloved,  which  at  one 
and  the  same  time  so  admirably  provides  for  the  honor 
of  God,  the  spiritual  needs  and  dignity  of  man,  and 
the  temporal  well-being  of  human  life — this  law,  we 
say,  touches  not  only  individuals,  but  also  people  and 
nations,  which  owe  to  divine  Providence  the  enjoy- 
ment of  every  benefit  and  advantage  which  is  derived 


IS   THE   SABBATH   SURRENDERED?  6l 

from  civil  society.  And  it  is  precisely  to  this  fatal 
tendency,  which  to-day  prevails,  to  desire  to  lead 
mankind  far  away  from  God,  and  to  order  the  affairs 
of  kingdoms  and  nations  as  if  God  did  not  exist,  that 
to-day  is  to  be  attributed  this  contempt  and  neglect  of 
the  Day  of  the  Lord." 

Many  similar  utterances  have  been  made  by  many 
Roman  Catholics  within  a  few  years  past — by  a  Roman 
Catholic  Convention  in  Germany  in  1883  ;  ^  by  a 
"  Catholic  Young  Men's  Convention"  in  Chicago  in 
188 1  ;  by  the  Metropolitan  Catholic  Union,  of  New 
York  State,  in  1882.  Sunday  excursions  have  been 
condemned  by  the  Roman  Catholic  Bishops  of  Mon- 
treal and  Buffalo  ;  Sunday  liquor-selling,  by  Bishop 
Keane,  of  Richmond,  Va.  Cardinal  McCloskey  and 
Archbishop  Wood,  of  Philadelphia,  have  also  rebuked 
the  desecration  of  the  Lord's-day.  Even  in  Chicago, 
where  Archbishop  Feehan,  in  1882,  allowed  his  friends 
to  violate  the  laws  of  God  and  man,  and  turn  the 
Lord's-day  into  a  holiday,  in  receiving  him  back  from 
Rome,  it  should  be  put  to  the  credit  side  of  the  account 
that  the  late  Bishop  Foley  and  fifteen  thousand  other 
Roman  Catholics  presented  a  petition  of  their  own  to 
the  City  Government  asking  for  the  closing  of  Sunday 
saloons. 

The  Bishop  of  New  Jersey  even  refused  burial  to 
one  who  had  disobeyed  the  order  of  the  church  pro- 
hibiting the  sale  of  liquor  on  the  Sabbath. 

Father  Walworth,  of  Albany,  said  in  a  published 
letter:  "I  need  not  repeat  here  the  precept  of  the 
Catholic  Church,  which  prohibits  a//  mcrchmidising  on 
Sunday.  It  would  be  ridiculous  to  fancy  any  excep- 
tion in  favor  of  so  dangerous  a  merchandise  as  that 
which  constitutes  the  liquor  trade." 


62  THE    SABBATH    FOR   MAN. 

Among  the  New  York  pastors  who  protested  in  1884 
against  the  Sunday  opening  of  museums,  was  Father 
Preston. 

The  commencement  of  the  agitation  in  Ireland  in 
favor  of  "  Sunday  closing"  is  also  to  be  credited  to 
Roman  Catholic  prelates,  Bishop  Furlong  (1857), 
Archbishop  Leahy  (1861)  and  others. 

In  the  following  letter  from  Mr.  Stephen  Preston, 
Minister  from  Hayti  to  the  United  States,  it  will  be 
seen  that  some  improvements  in  Sabbath  observance 
in  that  island  have  been  inaugurated  by  a  Roman  Cath- 
olic. 

"  I  regret  to  say  that  in  Hayti  there  are  no  Sunday 
laws,  and  that  until  i860  it  was  market  day.  This 
custom  dated  from  the  establishment  of  slavery  in 
Hayti,  the  slaves  not  being  allowed  to  leave  the  plan- 
tations for  the  purpose  of  trading  except  on  Sundays. 
The  Haytiens  kept  it  after  the  abolition  of  that  insti- 
tution in  1793,  and  even  after  the  independence  of  the 
island  in  1804.  But  in  i860  the  Roman  Catholic 
curate  of  Port-au-Prince,  the  capital  of  the  Republic, 
aided  by  some  of  the  local  authorities  and  a  few  Prot- 
estant residents  of  different  denominations,  undertook 
a  crusade  in  favor  of  the  observance  of  Sunday  by 
urging  the  closing  all  places  of  business  and  the 
public  markets.  They  succeeded  concerning  the  sus- 
pension of  business,  but  not  regarding  pleasures.  The 
people  are  free  on  that  subject,  and  I  have  to  say 
that,  except  by  very  few  of  the  natives  or  foreign  resi- 
dents, either  Roman  Catholic  or  Protestant,  the  Sab- 
bath is  not  kept  in  Hayti  as  it  is  in  many  Protestant 
countries.  About  the  same  state  of  things  exists  in 
the  other  islands  of  the  West  Indies,  except  those 
under  the  '  British  Crown.'  " 


IS   THE   SABBATH    SURRENDERED?  63 

The  following  letter,  from  Father  Sylvester  Malone, 
one  of  the  most  influential  priests  of  Brooklyn,  brings 
out  still  further  the  antagonism  of  the  Roman  Catholic 
Church  in  its  theories,  and  among  some  of  its  priests 
in  feeling  and  teaching  also,  to  the  Continental  Sun- 
day : 

"  I  am  just  in  receipt  of  your  letter,  in  which  you 
put  me  several  questions  in  reference  to  the  teachings 
of  the  Catholic  Church  on  what  all  Christians  owe  as 
their  duty  to  the  command  of  God,  '  Remember  to  keep 
holy  the  Sabbath-day.'  In  the  first  place,  I  have  to 
remark  that  the  Sabbath  of  the  Jews  was  celebrated  on 
the  last  day  of  the  week,  and  not  on  the  first,  which 
we  Catholics  call  the  Lord's-day.  For  this  change  we 
have  only  the  authority  of  the  Catholic  Church.  The 
Catholic  Church  then  enjoins  on  all  her  members  the 
obligation  of  keeping  holy  the  Sunday,  or  first  day  of 
each  week.  What  she  understands  by  this  command 
is  that  no  servile  work  be  done,  and  that  prayer  and 
praise  of  God  fill  up  the  greater  portion  of  the  day. 
The  attendance  at  Mass  is  of  obligation.  Nothing  can 
excuse  a  Catholic  from  neglect  of  this  duty  on  Sun- 
days and  holy  days  but  sickness,  or  some  very  grave 
reason,  which  would  seem  sufticient  to  any  fair-minded 
person.  Of  course  all  traffic  of  every  kind  is  forbid- 
den, as  it  would  take  the  mind  from  studying  the 
things  of  God,  and  indispose  it  to  faith  and  piety.  In 
all  our  churches  there  are  services  from  six  o'clock 
until  some  time  after  twelve.  The  very  devoted  can 
remain  in  the  church  all  this  time  or  any  portion  of  it  ' 
that  suits  them.  All  must  hear  one  Mass,  which  may 
take  an  hour.  The  evening  service  consists  of  Ves- 
pers, which  is  sung  by  the  choir  ;  there  are  often  many 
other  devotions.     These  are  the  public  functions  v/hich, 


64  THE   SABBATH    FOR   MAN. 

I  believe,  are  more  largely  attended  by  the  Catholic 
people  than  by  any  other  denomination.  We  advise 
our  people  to  make  the  whole  day  holy  so  far  as  they 
can,  by  reading  good  books,  by  prayer,  by  works  of 
charity  toward  their  neighbors,  and  in  every  way  that 
they  may  make  manifest  in  a  special  manner  their  grat- 
itude to  Almighty  God.  If  we  could  we  would  have 
closed  every  store  where  liquor  is  sold  on  Sundays  ; 
and  where  the  violators  of  the  law  were  detected,  a 
withdrawal  of  their  license  and  other  penalties  would 
be  strictly  enforced.  I  know  there  are  many  Catholics 
who  favor  recreation  on  Sundays,  and  were  it  indulged 
in  for  health's  sake,  and  not  for  dissipation,  there  is 
no  reason  to  interdict  it,  especially  in  the  case  of  the 
hard-working  people,  who  have  too  little  pleasure  and 
pastime.  There  should  be  no  drinking,  no  dancing, 
no  singing,  no  carousing,  for  all  of  these  so  far  distract 
the  mind  from  God  as  to  make  of  Sunday  a  day  far 
more  worldly  than  even  the  other  six,  in  which  they 
are  busy  in  acquiring  riches  and  wealth.  I  hope  this 
short  note  will  give  you  to  understand  how  fully  we 
are  alive  to  the  importance  of  a  proper  observance  of 
the  Lord's-day,  and  how  much  we  priests  strive  to 
keep  our  followers  up  to  all  its  requirements.  The 
Church  in  France  and  Italy  has  lost  much  of  her  pres- 
tige, and  the  consequence  is  a  very  lax  observance  of 
the  Sabbath  by  the  masses.  Unbelieving  men  at  the 
head  of  the  Governments  in  both  countries  allow  the 
people  to  do  just  as  they  please,  and  we  see  labor  and 
pleasure  the  characteristics  of  the  Sunday  on  the  Con- 
tinent, to  the  great  scandal  of  Americans  and  English- 
men who  travel  there  for  the  first  time.  I  trust  that 
our  people  may  never  imitate  the  bad  example  of 
Europeans  ;  rather  let  us  hope  that  all  good  and  zeal- 


IS   THE   SABBATH    SURRENDERED?  65 

ous  men  will,  by  their  example  and  teaching,  aid  the 
good  work  of  encouraging  all  to  spend  the  Sunday  in 
the  service  of  God,  and  for  the  good  of  their  fellow- 
men. 

"  I  may  here  set  down  the  feast  days  or  holy  days 
which  Catholics,  who  can,  are  bound  to  reverence  as 
they  do  the  Sabbath.  1st,  The  Nativity  of  our  Lord, 
or  Christmas  Day ;  2d,  The  Circumcision,  or  New 
Year's  Day ;  3d,  The  Epiphany ;  4th,  The  Ascen- 
sion ;  5th,  Corpus  Christi  ;  6th,  SS.  Peter  and  Paul ; 
7th,  The  Assumption  of  the  B.  V.  Mary  ;  8th,  All 
Saints." 

This  letter,  while  incidentally  showing  the  weakness 
of  the  Roman  Catholic  position  in  claiming  for  the  ob- 
servance of  the  Lord's-day  only  the  same  ecclesiastical 
authority  as  that  of  church  festivals,  is  also  encourag- 
ing in  giving  emphasis  to  the  antagonism  of  a  portion 
at  least  of  the  Roman  Catholic  priesthood  to  Sunday 
trading,  Sunday  revelling,  and  the  Continental  Sun- 
day. A  darker  side  of  the  picture  will  appear  in  let- 
ters from  Spain  and  Italy  ;  but  there  is  at  least  a  ray 
of  hope  in  the  numerous  recent  utterances  of  Roman 
Catholic  prelates  against  the  desecration  of  the  Lord's- 
day,  and  in  their  increasing  recognition  of  the  truth 
uttered  by  the  Roman  Catholic  statesman,  Montalem- 
bert,  when  he  said  :  "  There  is  no  religion  without 
worship  ;  there  is  no  w^orship  without  the  Sabbath." 

4.    Coming  to  Great  Britain,  we  fijid  the  elements  of  hope 
for  a  better  SeibbatJi  observance  almost  too  munerous 
■    to  mention. 

Mr.  Moody,  on  leaving  England  in  1884,  said  to  a 
reporter  of  the  Pall  Mall  Gazette,  in  contrasting  Lon- 
don's moral  status  with  what  it  was  at  the  time  of  his 


(>6  THE   SABBATH    FOR   MAN. 

previous  visit,  ten  years  before  :  "  The  Sabbath  is  bet- 
ter observed.  I  attribute  a  good  deal  of  this  to  the 
revivals  in  the  Church  of  England,  which  is  more 
Christian  than  it  was  ten  years  ago." 

Revivals  are  the  most  radical  cure  of  Sabbath  dese- 
cration. 

Another  element  of  hope  is  the  earnestness  with 
which  English  workingmen  have  repeatedly  defeated 
the  efforts  of  their  kid-gloved  patronizers  to  thrust 
upon  them  the  alleged  benefits  of  the  "  Sunday  open- 
ing" of  the  national  museums  and  art  galleries,  which 
they  have  recognized  as  the  thin  edge  of  the  Conti- 
nental Sunday,  and  so  have  prevented  by  overwhelm- 
ing petitions,  of  which  I  shall  speak  elsewhere.  It 
should  be  noted  here,  however,  as  an  important  ele- 
ment of  hope,  that  all  the  agitation  for  "  Sunday 
opening"  has  not  lessened  the  majority  against  it  in 
either  House  of  Parliament.  The  majority  against 
opening  in  the  House  of  Lords  was  the  same  in  1884 
as  in  1879,  ^^<^  would  have  been  two  less  but  for  a  mis- 
take. In  the  House  of  Commons  the  vote  for  opening 
was  four  less  the  last  time  than  the  first. 

Another  hopeful  fact  is  that,  while  more  than  half 
the  London  shops  were  open  on  Sundays  in  1857,  only 
one  fourth  opened  in  1882.  But  the  chief  element  of 
hope  for  the  preservation  and  improvement  of  British 
Sabbath  observance  is  the  greaj:  success  of  the  "  Sun- 
day closing"  of  liquor  shops  in  Scotland,  Ireland  and 
Wales.  In  Scotland  the  government  returns  prove  a 
marked  decrease  in  the  consumption  of  intoxicating 
liquors,  and  also  in  drunkenness,  through  the  operation 
of  the  Forbes-Mackenzie  Act.  In  the  five  years  end- 
ing 1853  — the  ^ct  came  into  force  in  1854 — the  con- 
sumption of  spirits  in  Scotland  amounted  to  36,039,712 


IS   THE   SABBATH    SURRENDERED  ?  6/ 

gallons.  In  the  five  years  ending  1859,  ^^^  number  of 
gallons  was  27,909,255,  being  a  decrease  of  8,130,457 
gallons,  or  an  annual  decrease  of  1,626,091  gallons 
under  "  Sunday  closing."  In  the  five  years  ending 
1864,  the  number  of  gallons  was  24,845,897,  a  further 
decrease  of  3,063,358  gallons.  In  17  towns  the  total 
number  of  cases  of  drunkenness  and  crime  during  the 
last  three  years  under  the  old  law  was  145,366,  while 
in  the  first  three  years  under  the  new  law,  with  a 
larger  population,  the  number  fell  to  116,101,  a  de- 
crease of  29,265,  only  one  third  as  many  being  arrested 
for  drunkenness  on  the  Sabbath  as  the  average  of  the 
other  days. 

Mr.  Thomas  Linton,  Chief  Superintendent  of  Police 
and  Procurator-Fiscal  of  Edinburgh,  connected  with 
the  police  force  for  forty  years,  says  that  before  the 
closing  of  public  houses  on  the  Sabbath  a  larger  force 
of  police  was  required  than  now.  Between  eight 
o'clock  on  Sabbath  morning  and  ten  o'clock  at  night, 
there  are  now  only  twenty-six  men  at  a  time  on  the 
beats  in  the  whole  of  Edinburgh,  while  on  week-days 
there  are  seventy-eight.  The  closing  of  public  houses 
on  the  Sabbath  has  also  led  to  a  decrease  of  drunken- 
ness on  Monday,  and  the  number  who  now  absent 
themselves  from  work  on  that  day  is  small  compared 
with  previous  years. 

The  Pall  Mall  Gazette  publishes  a  table  of  statistics, 
showing**  How  Sunday  closing  has  worked  in  Ireland," 
which  is  well  worth  studying.  The  arrests  for  drunk- 
enness on  the  Sabbath  in  the  "  Sunday-closing"  dis- 
tricts since  the  Act  came  into  force,  in  1878,  show  a 
decrease  of  53  per  cent.  The  consumption  of  liquor 
in  these  districts  during  the  "  Sunday-closing"  period 
shows  a  decrease  of  five  and  a  half  millions  sterling 


6S  THE   SABBATH  TOR   MAN. 

[about  27|-  million  dollars].  The  effect  of  shut  doors 
on  the  Sabbath,  it  is  proved,  extends  through  the  week  ; 
and  there  is  a  decrease  (from  518,609  to  442,665)  of 
75,944  cases  in  the  number  of  arrests  for  ever5^-day 
drunkenness  during  the  "  Sunday-closing"  period. 
The  most  striking  fact  of  the  situation  is  thus  brought 
out  :  "  In  the  year  1883  the  arrests  for  drunkenness  in 
Ireland  numbered  89,526.  Of  this  total,  Sunday,  in- 
cluding the  arrests  in  the  five  exempted  cities,  con- 
tributed 4195,  leaving  85,000  to  be  distributed  over 
the  other  six  days  of  the  week.  In  other  words,  the 
six  ordinary  days  of  the  week  gave  14,000  arrests  each, 
whereas  Sunday,  the  idle  day,  the  day  when  money  is 
more  or  less  available,  and  a  day  not  kept  in  the  Sab- 
batarian sense,  but  which  is  specially  protected  from 
the  traffic  of  the  publican,  gave  4000  !  Had  every 
day  of  the  week  been  as  well  protected,  the  drunken 
arrests  in  1883  should  have  numbered  less  than  30,000, 
instead  of  the  actual  total  of  90,000." 

The  Dai/j  Telegraph,  of  London,  commenting  on 
these  facts  in  an  editorial  (May  20th,  1884),  says  : 
*'  These  are  facts  which  make  the  plea  of  Sunday  clos- 
ing simply  resistless." 

"  Sunday  closing"  in  Wales  completed  its  second 
year  June  30th,  1884,  and  has  too  short  a  record  to 
make  its  statistics  of  special  value,  although  they  point 
in  the  same  direction  as  those  of  Scotland  and  Ireland. 
The  fact  that  liquor  shops  are  open  in  England  on  the 
very  borders  of  Wales,  greatly  embarrasses  the  working 
of  the  Welsh  "Sunday-closing'  'act,  which  can  have  a  fair 
trial  only  when  a  similar  law  is  enacted  for  England, 
which  is  urged  to  it  by  the  successes  of  Sunday  clos- 
ing, not  only  in  Scotland,  Ireland  and  Wales,  but  also 
in  the  British  Colonics  and  in  the  United  States.     By 


IS   THE    SABBATH    SURRENDERED?  69 

replies  to  a  circular  sent  out  by  Lord  Kimberley  in 
July,  1881,  to  the  British  Colonies,  inquiring  whether 
legislation  had  taken  place  during  the  last  ten  years 
relative  to  the  sale  of  intoxicants  on  the  Sabbath,  we 
find  that  "  Sunday  closing"  prevails  in  the  Canadas, 
in  Newfoundland,  in  Natal,  in  Western  Australia,  in 
South  Australia,  in  New  Zealand,  in  New  South 
Wales,  in  Victoria  and  in  Queensland.  All  the  testi- 
mony is  to  the  effect  that  "  Sunday  closing  is  and  has 
been  highly  beneficial." 

Wliereverin  the  United  States  "Sunday-closing"  laws 
have  been  enforced,  drunkenness  and  other  crimes 
have  greatly  decreased.  Rev.  W.  W.  Atterbury,  Sec- 
retary of  the  New  York  Sabbath  Committee,  says  : 
"  During  three  years — from  1867  to  1870 — it  is  an  im- 
portant historical  fact,  which  no  subsequent  failures  can 
obliterate,  that  we  had  a  liquor  law  that  was  enforced 
in  New  York.  Before  that  time  a  law  prohibited  the 
sale  of  liquors  with  pains  and  penalties  ;  but  it  was 
not  enforced.  In  1866  a  law  was  passed,  called  the 
Metropolitan  Excise  Law,  that  was  enforced  for  three 
years.  The  result  was  that  the  arrests  for  disorder 
and  drunkenness,  which  had  always  been  twenty-five 
per  cent  more  on  Sunday  than  on  Tuesday — as  an 
average  week-day — at  once  decreased,  and  became 
forty  per  cent  less  on  Sunday  than  on  Tuesday  [a  gain 
of  65  per  cent].  That  law  continued  in  force  until  the 
reghne  of  Mr.  Tweed,  when  it  was  repealed." 

Since  Tweed  reversed  the  engines  of  law  enforce- 
ment, his  successors  have  continued  to  allow  the  back 
doors  of  saloons  to  fan  the  flames  of  vice  and  crime  on 
the  Sabbath  into  their  most  destructive  proportions. 

Through  the  efforts  of  a  Citizens'  Law  and  Order 
League   in    enforcing   the   "Sunday-closing"  laws  of 


70  THE    SABBATH    FOR    MAN. 

Massachusetts,  in  a  recent  year  the  arrests  for  drunken- 
ness on  the  Sabbath  decreased  thirty-four  per  cent. 

In  Columbus,  Ohio,  on  the  Monday  following  the 
enforcement  of  the  new  Sabbath  laws  of  that  State,  it 
was  telegraphed  abroad  :  "  The  Sunday-closing  law 
was  strictly  observed  by  saloon  men,  and  it  was  the 
most  quiet  day  of  the  year.  The  average  arrests  of 
twenty-five  for  drunkenness  was  cut  down  to  three 
cases." 

Sunday  arrests  have  been  so  greatly  decreased,  and 
Sabbath  rest  so  greatly  increased  wherever  the  ring- 
leader of  Sabbath  desecration.  Alcohol,  has  been 
locked  up,  that  the  English  Parliament  cannot  much 
longer  withhold  the  boon  from  England  itself,  where 
liquor  shops  are  now  open  six  or  seven  hours  on  the 
Sabbath. 

It  is  a  remarkable  fact  that  in  the  week  ending  April 
5,  1884,  no  less  than  529  petitions  in  favor  of  "  Sunday 
closing"  of  public  houses  in  England  were  presented  to 
the  British  Parliament,  while  only  eight  were  forth- 
coming in  favor  of  the  new  franchise  bill.  A  vast  ma- 
jority of  the  population,  as  tested  by  canvass,  desire 
the  cessation  of  the  Sunday  drink  traffic.  More  thaa 
600  towns  and  villages  in  various  parts  of  England, 
representing  a  population  of  upward  of  five  millions, 
have  been  canvassed  on  this  question  by  schedules 
left  at  their  homes,  and  966,256  householders  have 
given  written  replies  as  follows  :  In  favor  of  Sunday 
closing,  789,333  [80  percent]  ;  against  Sunday  closing, 
107,489  ;  neutral,  69,434. 

In  1883  nearly  two  millions  of  Englishmen  petition- 
ed for  "  Sunday  closing  "  in  England,  and  a  resolution 
was  passed  declaring  its  expediency  ;  but  the  crowd  of 
less  important  public  business,  and  the  chattering  of 


IS   THE   SABBATH    SURRENDERED?  7I 

obstructionists,  prevented  the  passage  of  a  correspond- 
ing bill,  which,  however,  must  soon  be  given  to  those 
who  have  asked  for  it  in  larger  numbers  than  have 
ever  petitioned  for  any  law  that  has  not  been 
granted. 

The  London  Times,  commenting  on  the  last  defeat  in 
Parliament  of  the  proposal  to  open  national  museums 
on  the  Sabbath,  said  :  "  The  working  class  are  a  good 
deal  more  interested  in  the  Sunday  closing  of  public 
houses  than  in  the  Sunday  opening  of  museums.  In 
the  former  they  welcome  the  removal  of  a  powerful 
temptation  ;  in  the  latter  they  are  more  or  less  in- 
chned  to  suspect  an  attack,  unintended,  no  doubt,  but 
none  the  less  insidious,  on  the  safeguards  which  guar- 
antee them  their  Sunday's  rest." 

In  a  similar  strain  The  Quarterly  Review^  speaking 
of  Financial  Prospects,  in  March,  1884,  says  of  "  Sun- 
day closing  :"  **  It  is  the  wage-receiver  who  calls  for 
it.  It  is  from  the  new  electorate,  the  great  mass  of 
whom  live  by  weekly  wages,  that  that  pressure  has 
proceeded  which  has  made  possible  a  kind  of  legisla- 
tion, of  which,  prior  to  1868,  no  practical  statesman 
dreamed  ;  which  even  in  1875  seemed  infinitely  re- 
mote. That  nearly  half  the  drinking  and  three  fourths 
of  the  drunkenness  of  this  country  take  place  on  Satur- 
day evening  and  Sunday  is  too  notorious  to  need  proof 
or  illustration.  The  demand  for  Sunday  closing,  then, 
means  a  demand  to  curtail,  by  at  least  one  half,  the 
period  during  which  their  habits  and  the  necessities  of 
their  daily  work  permit  the  wage-receivers  to  indulge 
in  their  favorite  vice  ;  and  such  a  demand  argues  a  very 
great  and  significant  change  of  feeling  among  them." 

We  may  well  pause  here  in  our  roun^-the-world  trip 
of  Sabbath  inspection  to  consider  the  rights  and  rea- 


72  THE    SABCATH    FOR   MAN. 

sons  that  authorize  and  urge  England  to  enact  and 
America  to  enforce  "  Sunday-closing"  laws. 

Laws  forbidding  liquor-sellers  to  do  business  on 
the  Sabbath  are  sufficiently  justified  on  the  ground  that 
they  have  no  more  right  to  break  the  law  of  general 
rest  than  any  other  business  which  is  not  a  work  of 
necessity  or  mercy.  If  the  nobler  forms  of  trade  must 
cease  in  the  interests  of  the  general  rest,  certainly  the 
most  dangerous  of  all  merchandising  ought  to  have  no 
exception  made  in  its  favor.  One  would  think  by  the 
state  of  things  in  many  large  cities,  that  the  Sabbath 
was  not  made  for  man,  but  for  the  liquor-dealer. 
German  beer-sellers  in  America  claim  immunity  on 
race  grounds,  and  are  the  last  to  close  when  enforce- 
ment is  attempted.  But  they  have  no  better  claim 
than  others.  That  to  sell  beer  on  the  Sabbath  was  their 
custom  in  Germany  is  no  argument  to  those  who  do 
not  wish  America  to  be  like  Germany,  either  in  morals, 
or  government,  or  in  the  Continental  Sundays  that 
underlie  both,  and  help  to  make  it  a  good  land  to  emi- 
grate from.  When  native  citizens  are  compelled  to 
intermit  the  sale  of  useful  articles  on  the  Sabbath  for 
the  general  good,  there  should  certainly  be  no  excep- 
tion in  favor  of  poison-selling  foreigners. 

But  the  opening  of  saloons  on  the  Sabbath  can  be 
justly  prohibited  in  a  free  country,  not  only  because 
the  public  health  calls  for  the  suspension  on  that  day 
of  all  needless  trade,  but  also  because  liquor-selling 
(harmful  on  any  day,  and  so  rightly  prohibitable  on  all 
days)  is  doubly  demoralizing  on  the  Sabbath,  as  on 
election  days,  and  so  on  both  may  rightly  be  prohib- 
ited by  the  State  in  the  exercise  of  its  right  of  self- 
protection.  A^holiday  or  holy  day  with  open  rum- 
shops  is  not  a  blessing,  but  a  curse.      Professor  Swing 


IS   THE    SABBATH    SURRENDERED?  75 

Speaks  with  suitable  intensity  of  the  horrible  illustra- 
tion of  this  fact  which  Chicago  affords  :  "  To  have 
twenty-five  hundred  saloons  open  on  any  day  of  idle- 
ness is  not  only  to  rob  the  day  of  its  prime  quality,  of 
its  physical  and  mental  rest,  but  it  is  to  transform  the 
day  into  a  positive  evil.  It  is  of  no  advantage  to 
common  people  to  have  a  day  of  rest  from  common 
labor,  if  the  day  is  to  bring  an  unusual  outlay  of  money, 
and  an  inflaming  of  the  passions.  If  the  stores  are 
closed,  and  the  manufactories  are  closed,  and  the 
spade  and  pick  are  put  aside  for  twenty-four  hours 
only  that  glasses  and  bottles  may  rattle,  and  cards 
be  shuffled,  and  dice  cast,  and  hard-earned  money  be 
wasted,  then  it  would  be  better  that  industry  should 
rule  all  the  seven  days  of  the  week.  Regular  labor 
all  through  the  year  would  not  injure  a  laboring  man 
half  as  much  as  he  would  be  injured  by  fifty-two 
days  in  the  beer  shops.  A  day  which  shuts  up  a 
factory  and  opens  a  saloon  is  an  absurdity.  What  a 
sweet  day  that  must  be  when  it  is  an  open  question 
whether  those  who  are  to  enjoy  it  will  live  over  it  ! 
A  broken  head  is  more  probable  than  a  saved  soul." 

Statistics  show  that  in  Germany,  where  Sunday 
liquor-selling  is  open  and  untrammelled,  fifty-three  per 
cent  of  the  crimes  are  committed  between  Saturday 
and  Monday  morning.  Many  a  poor  German  woman 
dreads  to  have  Sunday  come.  Her  husband,  who  has 
worked  hard  and  kept  sober  through  the  week,  finds  it 
a  much  more  perilous  affair  on  his  weekly  respite,  and 
returns  home  from  his  Sunday  "  recreation"  in  no 
favorable  mood  for  domestic  peace. 

In  England,  with  its  six  and  seven  hours  of  Sunday 
liquor-selling,  the  same  results  appear.^  To  use  the 
language  of  one  of  the  Homilies  ("  Of  the  Place  and 


74  THE   SABBATH    FOR   MAN. 

Time  of  Prayer"),  "  It  doth  too  evidently  appear  that 
God  is  more  dishonored  and  the  devil  better  served  on 
the  Sunday  than  upon  all  the  days  of  the  week  beside." 

Similar  testimony  is  given  by  judges,  chaplains  and 
others  to  the  effect  of  the  Sunday  liquor  traffic  in  the 
United  States. 

Judge  G.  G.  Reynolds,  of  the  Brooklyn  City  Court, 
after  remarking  that  he  has  to  do  only  with  civil  cases, 
and  so  sees  less  of  the  fruits  of  Sabbath-breaking  than 
judges  in  criminal  courts,  proceeds  to  say  :  **  Inciden- 
tally, however,  we  in  the  civil  courts  see  much  of  the 
evil  effects  of  Sabbath-breaking.  In  many  of  the 
actions  brought  to  recover  damages  for  assault  and 
battery,  we  find  the  quarrel  originated  in  liquor  saloons 
on  Sunday  ;  and  in  the  actions  brought  under  what  is 
known  as  the  Civil  Damage  Act,  it  generally  turns  out 
that  the  worst  cases  are  connected  with  Sunday  drink- 
ing. If  the  license  laws,  even  such  as  they  are,  should 
be  strictly  enforced  in  respect  to  Sunday  closing,  it- 
would  greatly  lessen  the  evils  connected  with  the 
abominable  business  of  selling  intoxicating  drinks." 

Alderman  Cullerton,  of  Brooklyn,  in  1883,  stated 
that  a  few  years  before  he  had  used  all  his  influence  to 
prevent  the  enforcement  of  the  Sunday-closing  laws, 
but  since  then  he  had  seen  so  much  of  the  evil  effects 
of  selling  liquor  on  Sundays  that  he  would  now  fight 
harder  to  secure  the  rigid  enforcement  of  the  law  than 
he  ever  had  fought  against  it.  The  records  of  Brooklyjt 
police  courts  sJioived  that  on  Sunday  there  were  tivice 
as  many  arrests  for  drmikenness  and  disorderly  conduct 
as  on  any  other  day  in  the  week.  Almost  every  Mon- 
day morning  he  was  waited  upon  by  the  wives  of 
laborers  who  had  been  arrested  for  Sunday  sprees,  and 
asked  to  use  his  influence  in  their  favor.     These  poor 


IS   THE    SABBATH    SURRENDERED?  75 

women  managed  to  keep  their  husbands  at  home  Sat- 
urday night,  but  could  not  detain  them  in  the  house 
all  day  Sunday.  The  men  went  to  the  saloons,  spent 
all  their  money,  got  drunk,  and  their  wives  and  fami- 
lies had  to  suffer  for  it.  It  was  the  same  thing  every 
week.  The  money  earned  by  the  men  was  squandered 
in  drink,  and  the  unfortunate  wives  had  to  work  hard 
to  pay  their  husbands'  fines  and  buy  food  for  their 
children. 

Sunday  liquor-selling  is  the  pirate  of  commercial 
life,  preying  upon  all  other  trades  and  interests.  On 
Sunday  it  robs  the  church  and  the  home  of  the  pres- 
ence of  fathers  and  brothers.  Extending  its  relentless 
grasp  forward  into  the  week,  it  robs  the  Monday  work- 
shop of  its  employees,  and  the  grocer,  the  baker,  the 
butcher,  of  their  legitimate  share  of  the  laborer's 
wages,  which  are  monopolized  by  the  liquor-dealer, 
while  the  tippler's  family  are  left  ragged  and  hungry. 
The  liquor-dealer  is  an  Arab  whose  hand  is  against 
every  man,  and  every  man's  hand  should  be  against 
him.  At  the  very  least,  he  should  not  be  allowed  a 
day  more  of  each  week  than  better  merchants. 

5.  Passing  from  Europe  to  America,  we  pause  to  note 
another  element  of  hope  in  the  fact  that  nearly  all  the 
great  men  on  both  sides  of  the  sea  have  given  their  em- 
phatic testimony  in  favor  of  the  observafice  of  the  Sab- 
bath as  a  Holy  Day  of  legally  protected  rest  and  worship. 
Charles  Sumner  is  almost  the  only  man  of  eminence  in 
modern  times  who  has  expressed  himself  in  favor  of 
Sunday  as  a  sporting  holiday  after  the  Continental 
fashion.  Against  him  may  be  quoted  Washington, 
Lincoln,  Garfield,  Webster,  Seward,  and  a  long  list  of 
eminent  men,    Roman   Catholic,   Protestant,    and  in- 


j6  THE    SABBATH    FOR    MAN. 

fidel  ;  American,  British,  and  Continental  ;  statesmen, 
doctors,  jurists,  manufacturers,  travellers,  who  give 
unanimous  testimony  that  health,  mind,  morals,  and 
liberty  all  require  that  one  day  in  seven  shall  be  legally 
protected  against  business  and  public  pleasures. 

General  Washington,  in  August,  1776,  at  the  begin- 
ning of  the  great  war  of  the  Revolution,  in  a  general 
army  order,  said  :  "  That  the  troops  may  have  an  op- 
portunity of  attending  public  worship,  as  well  as  to 
take  some  rest  after  the  great  fatigue  they  have  gone 
through,  the  General,  in  future,  excuses  them  from 
fatigue  duty  on  Sundays,  except  at  the  shipyards,  or 
on  special  occasions,  until  further  orders.  .  .  .  We 
can  have  little  hope  of  the  blessing  of  Heaven  on  our 
arms,  if  we  insult  it  by  our  impiety  and  folly." 

The  following  is  President  Lincoln's  famous  Army 
Order  in  regard  to  Sabbath  observance  : 

"  Executive  Mansion,  Washington,  ) 
Nov.  15,  1862.  \ 

"  The  President,  Commander-in-Chief  of  the  Army 
and  Navy,  desires  and  enjoins  the  orderly  observance 
of  the  Sabbath  by  the  officers  and  men  in  the  military 
and  naval  service.  The  importance  for  man  and  beast 
of  the  prescribed  weekly  rest,  the  sacred  rights  of 
Christian  soldiers  and  sailors,  a  becoming  deference  to 
the  best  sentiment  of  a  Christian  people,  and  a  due 
regard  for  the  Divine  will,  demand  that  Sunday  labor 
in  the  army  and  navy  be  reduced  to  the  measure  of 
strict  necessity.  The  discipline  and  character  of  the 
national  forces  should  not  suffer,  nor  the  cause  they 
defend  be  imperilled,  by  the  profanation  of  the  day  or 
name  of  the  Most  High.  At  this  time  of  public 
distress,  adopting  the  words  of  Washington,  in   1776, 


IS  THE   SABBATH   SURRENDERED?  7/ 

*  men  may  find  enough  to  do  in  the  service  of  God  and 
their  country  without  abandoning  themselves  to  vice 
and  immorality.'  The  first  general  order  issued  by 
the  Father  of  his  Country,  after  the  Declaration  of 
Independence,  indicates  the  spirit  in  which  our  insti- 
tutions were  founded,  and  should  ever  be  defended  : 

*  The  General  hopes  and  trusts  that  every  officer  and 
man  will  endeavor  to  live  and  act  as  becomes  a  Chris- 
tian soldier,  defending  the  dearest  rights  and  liberties 
of  his  country.' 

President  Garfield,  whose  name  is  so  often  associated 
with  those  of  Washington  and  Lincoln,  was  like  them 
in  his  regard  for  the  Sabbath.  At  the  Chicago  Con- 
vention, at  which  General  Garfield  was  subsequently 
nominated  President,  on  Saturday  night  many  wanted 
to  go  on  with  the  balloting  after  midnight,  and  many 
pressed  Judge  Hoar,  the  Chairman,  to  ignore  the  Sab- 
bath, and  let  the  convention  proceed.  Judge  Hoar 
replied,  "  Never  !  This  is  a  Sabbath-keeping  nation, 
and  I  cannot  preside  over  this  convention  one  minute 
after  twelve  o'clock."  On  that  Sabbath  Garfield  at- 
tended church  and  heard  a  sermon.  At  dinner  the 
conversation  turned  upon  the  suspense  of  the  country. 
One  spoke  of  the  deadlock  in  business  created  by  it  ; 
another  of  the  suspense  at  Washington,  where  all  were 
waiting  the  further  developments  of  the  convention. 
All  except  Garfield  said  something  ;  and  when  all  were 
done,  he  remarked,  quietly,  but  with  earnestness,  to 
one  sitting  beside  him,  "  Yes,  this  is  a  day  of  suspense, 
but  it  is  also  a  day  of  prayer  ;  and  I  have  more  faith 
in  the  prayers  that  will  go  up  from  Christian  hearts 
to-day  than  I  have  in  all  the  political  tactics  which 
will  prevail  at  this  convention." 

Durine  his  sickness  he  remembered  the  Lord's-dav 


78  THE   SABBATH   FOR   MAN. 

when  it  came.  On  one  Sabbath  morning,  as  he 
opened  his  eyes  to  its  holy  h"ght,  he  said  :  "  This  is  the 
Lord's-day.      I  have  a  very  great  reverence  for  it." 

Daniel  Webster  once  said  :  "  The  longer  I  live  the 
more  highly  do  I  estimate  the  importance  of  the 
proper  observance  of  the  Christian  Sabbath  and  the 
more  grateful  do  I  feel  toward  those  who  impress  its 
importance  on  the  community."  " 

William  H.  Seward,  in  a  letter  to  a  Sabbath  Con- 
vention at  Rochester,  N.  Y.,  July  20,  1842,  said  :; 
"  Every  day's  observation  and  experience  confirm  the 
opinion  that  the  ordinances  which  require  the  observ- 
ance of  one  day  in  seven,  and  the  Christian  faith  which 
hallows  it,  are  our  chief  security  for  all  civil  and  relig- 
ious liberty,  for  temporal  blessings  and  spiritual 
hopes." 

These  quotations  call  to  mind  an  incident  which  oc- 
curred at  the  Profile  House  in  the  White  Mountains, 
where  the  guests  usually  have  Sabbath  evening  wor- 
ship in  the  parlors.  On  one  of  these  evenings,  one  of 
a  group  in  the  office,  who  was  noticing  the  people  as 
they  passed  in  to  worship  God,  sneeringly  said,  "  That 
will  do  for  those  who  don't  know  any  better."  "  I 
don't  know  any  better,"  said  a  fine-looking  man,  as 
he  turned  from  the  group  to  go  in.  Washington,  Lin- 
coln, Garfield,  Webster,  Seward,  *  did  not  know  any 
better'  than  to  "  remember  the  Sabbath-day  to  keep  it 
holy." 

That  the  eminent  men  of  Great  Britain  are  almost 
unanimously  opposed  to  the  Continental  Sunday,  even 
in  its  least  harmful  phases,  has  been  clearly  shown  in 
the  numerous  Parliamentary  debates  on  the  question 
of  opening  the  National  Museums  on  the  Sabbath. 
Who    have    advocated    such    opening?      Sir    Joshua 


IS  THE  SABBATH  SURRENDERED?        79 

Walmesley  (the  first  to  move  for  it  in  the  House  of 
Commons,  1850),  George  Howard,  Esq.,  Sir  Coutts 
Lindsay,  Lord  Carlingford,  Lord  Thurlow,  Lord  Dun- 
raven,  Lord  Roseberry,  Viscount  Powerscourt,  Earl 
Granville,  the  Duke  of  Westminster,  the  Prince  of 
Wales.  Most  of  them  are  unknown  outside  of  Eng- 
land, except  that  one  of  them  is  famous  for  his  wealth, 
another  for  his  vices,  while  a  third  is  known  by  his 
political  association  with  Gladstone. 

Who  have  opposed  Sunday  opening  ?  Gladstone, 
D'Israeli,  Shaftesbury,  Argyll,  Bright,  Broadhurst, 
Tait,  Selborne,  Cairns,  Ebury,  McArthur,  Charles 
Reade,  nearly  all  of  them  known  in  all  lands  as  noble- 
men, without  writing  their  titles. 

Not  a  few  such  testimonies  in  favor  of  the  Anglo- 
American  Sabbath  come  also  from  Continental  leaders. 

Montalembert,  the  French  statesman,  said,  in  behalf 
of  such  a  Sabbath,  "  Man  was  not  made  for  industry, 
but  industry  was  made  for  man."  '" 

De  Tocqueville  said  to  an  American,  when  the 
American  Sabbath  was  better  than  now,  "  France 
must  have  your  Sabbath  or  she  is  ruined." 

The  French  political  economist  Nadand,  who  has 
written  an  interesting  history  of  the  working  classes  in 
England,  says  :  "  I  was  formerly  a  furious  adversary 
of  Sunday  rest.  I  find  among  my  notes  the  sketch  of 
a  discourse  which  I  was  about  to  pronounce  in  the 
Legislative  Assembly  in  reply  to  the  honorable  M. 
Montalembert.  My  opinion  is  no  longer  the  same,  I 
would  see  closed  to-day  the  workshops  and  the  stores 
of  France  from  Saturday  at  midday  to  Monday  morn- 
ing. My  conviction  is  that  the  workman,  the  clerk  in 
the  store,  the  women  who  work  away  from  their  own 
homes,  by  resting  a  day  and  a  half  in  the  week,  and 


8o  THE   SABBA.TH    FOR   MAN. 

not  working  more  than  nine  hours  a  day,  would  accom- 
plish more  in  their  toil  than  by  being  constrained,  as 
now,  to  the  toil  of  a  slave.  It  is  not  the  body  only,  it 
is  the  heart  and  the  intellect  which  demand  the  obser- 
vation of  Sunday." 

Pierre  Joseph  Prudhon,  one  of  the  ablest  of  French 
Socialists  and  atheists,  in  an  argument  for  the  Sabbath 
from  a  secular  standpoint,  said  :  "  Shorten  the  week 
by  a  single  day,  and  the  labor  bears  too  small  a  pro- 
portion to  the  rest  ;  lengthen  the  week  to  the  same 
extent,  and  labor  becomes  excessive.  Establish  every 
three  days  a  half  day  of  rest,  and  you  increase  by  a 
fraction  the  loss  of  time,  while  in  severing  the  natural 
unity  of  the  day,  you  break  the  numerical  harmony  of 
things.  Accord,  on  the  other  hand,  forty-eight  hours 
of  rest  after  twelve  consecutive  days  of  toil,  and  you 
kill  the  man  with  inertia  after  having  exhausted  him 
with  fatigue." 

Humboldt,  the  great  German  naturalist,  left  this 
testimony  :  "  It  is  as  unreasonable  as  inhuman  to  work 
beyond  six  days  weekly." 

When  the  advocates  of  a  Continental  Sunday  at- 
tempt to  offset  these  testimonies  of  great  modern 
leaders  by  quoting  the  utterances  of  Luther  and 
Calvin,  four  hundred  years  ago,  in  the  twilight  of  the 
dawning  reformation,  it  is  an  impressive  confession 
that  the  Continental  Sunday  has  no  illustrious  defend- 
ers in  the  present  noonday  of  the  reformation.  In  the 
words  of  Gilfillan  :  "  There  has  perhaps  never  been  a 
topic  on  which  a  greater  number  of  the  wise  and  good 
have  been  agreed,  than  the  divine  authority,''  tho 
sanctity   and   the   value   of  a   weekly  day  of  rest  and 

>  »   6;jo 

prayer. 

The  Continental   Sunday   is,   however,   championed 


IS   THE   SABBATH    SURRENDERED?  8l 

by  all  the  liquor-dealers,  all  the  gamblers,  all  the  pros- 
titutes, and  by  such  statesmen  (?)  as  the  New  York 
Aldermen,  one  of  whom  perpetrated,  in  1882,  the  fol- 
lowing preamble  and  resolution  against  the  Sabbath 
and  the  English  language — a  fair  specimen  of  the  anti- 
Sabbath  literature  : 

''Whereas.  The  recent  enforcement  by  the  consti- 
tuted authorities  of  laws,  which  by  reason  of  more 
enlightened,  reasonable  and  considerate  ideas  of  hu- 
manity, had  become  to  be  viewed  subversive  of  the 
liberty  of  individual  citizens  in  a  government  demo- 
cratic in  form,  and  coercive  to  sectarian  and  so  called 
religious  enactments,  has  excited  the  community  of 
this,  the  most  cosmopolitan  city  of  the  known  world, 
subjecting  the  poorest  of  citizens  to  the  most  incon- 
venience by  the  loss  of  the  means  of  their  subsistence. 

''Therefore,  This  Common  Council  of  the  City  of 
New  York,  by  resolution  herewith  express  their  ear- 
nest and  severe  depreciation  at  the  folly  of  the  State 
Legislature  in  the  reenactment  by  codification  of  laws 
which  custom  and  human  progress  had  caused  to  view 
as  most  Puritanical  and  obsolete  ;  and  we  therefore 
ask  the  Legislature  to  assemble  (which,  fortunately, 
will  be  Democratic)  to  repeal  at  the  earliest  possible 
opportunity  the  odious  Sabbatarian  clauses  in  the 
*  Penal  Code,*  that  the  citizens  of  this,  the  *  Excelsior 
State,'  may  enjoy  the  privileges  guaranteed  by  *  Magna 
Charta,*  unfettered  by  laws  originating  in  religious 
fanaticism." 

The  resolution,  without  any  objection  to  its  gram- 
mar, was  adopted  with  great  enthusiasm  by  a  vote  of 
fourteen  to  five — thirteen  of  the  twenty-four  aldermen 
being  liquor-dealers. 

So  long  as  such   men  are   the  chief  advocates  of  the 


82  THE   SABBATH    FOR   MAN. 

Continental  Sunday,  it  would  seem  safe,  even  without 
looking  further  into  the  subject,  to  repudiate  it. 

6.  A  not  her  clemcitt  of  hope  lies  in  the  fact  that  in  spite 
of  repeated  ejforts  '^  in  the  United  States  to  repeal  or  seri- 
ously modify  the  Sabbath  lazus,  they  still  remain  on  the 
statute  books  of  every  State  f""^  except  Calif ornia  ,\m\\q.x^  the 
repeal  of  the  Sabbath  law  was  made  a  party  issue  by 
the  Democrats  in  1882,  and  has  since  been  accomplished 
by  the  Legislature,  except  that  Sunday  is  still  a 
legal  holiday.  The  loss  is  more  nominal  than  real,  as 
the  repeal  was  only  the  burial  of  a  dead  law,  which  will 
doubtless  have  a  resurrection  when  California  has  suffi- 
ciently tested  the  Continental  Sunday  to  feel  the  Conti- 
nental disgust  with  it.  Every  other  State  has  a  Sabbath 
law,  even  Louisiana,  which  is  so  often  misquoted  as  the 
only  State  having  none.  Its  Sabbath  law  (of  1878)  is 
indeed  the  weakest  of  any,  but  it  appoints  Sundays, 
with  New  Year's,  Washington's  Birthday,  4th  of  July, 
Christmas,  and  Good  Friday,  "  days  of  public  rest," 
making  all  promissory  notes  and  bills  due  on  these 
days  payable  on  the  following  day,  forbidding  the 
counting  of  these  days  in  the  number  allowed  for 
two  kinds  of  appeals,  or  the  execution  of  any  order 
or  judgment  by  the  sheriff  on  these  days,  and  allow- 
ing cities  and  towns  to  determine  the  police  regula- 
tions of  the  day  as  to  prohibiting  Sunday  liquor- 
selling,  closing  places  of  business,  etc.  In  short, 
Louisiana  has  a  local  option  Sunday  law,  leaving 
the  degree  of  observance  to  be  decided  by  each  city 
and  town  for  itself.'" 

That  the  people  of  Louisiana,  having  tried  this 
apology  for  a  Sabbath  law,  want  something  better 
and  more  like  the  laws  of  other  States,  is  evident  from 


IS   THE   SABBATH    SURRENDERED  ?  83 

the  fact  that  in  1884  its  House  of  Representatives 
passed  a  law  to  prohibit  Sunday  trade  and  labor  all 
over  the  State,  which  was,  however,  rejected  by  the 
less  representative  Senate. 

"  The  Sunday  laws  are  substantially  the  same  in  all 
the  other  States  and  Territories.  They  forbid  on 
Sunday  common  labor  and  traffic,  public  and  noisy 
amusements,  and  whatever  is  likely  to  disturb  the 
quiet  and  good  order  of  the  day.  They  make  Sunday 
a  non-legal  day.  The  courts  and  legislative  halls  and 
government  offices  are  closed."  Exceptions  are  made 
in  Sunday  laws  by  some  legislatures,  and  interpreta- 
tions are  given  by  some  courts  which  make  some  of 
these  laws  sanction  more  than  works  of  necessity  and 
mercy  ;  and  in  many  cases  the  laws  are  not  well  en- 
forced ;  but  it  is  an  element  of  hope  that  in  spite  of 
efforts  in  almost  every  State  to  repeal  or  seriously 
modify  these  laws,  they  have  been  retained  on  the 
statute  books,  and  that  it  is  as  well  with  them  as  it  is. 

7.  Another  element  of  hope  lies  in  the  fact,  shown 
in  Dorchester's  Problem  of  Religious  Progress — a  rec- 
ognized authority  in  statistics — that  twefity  per  cent 
of  the  people  in  the  U/iited  States  are  members,  and 
fifty  per  cent  more  are  adherents,  of  evangelical  churches, 
nearly  all  of  them  being  in  favor  of  observing  the  Sab- 
bath, not  as  a  holiday,  but  as  a  holy  day.  Ignorant  of 
these  facts,  or  ignoring  them,  the  New  York  Staats 
Zeitnng  calls  the  opposition  to  the  Continental  Sunday 
in  the  United  States,  "  the  intolerance  of  a  very  small 
fraction  of  the  population." 

Even  among  the  thirty  per  cent  who  are  not  mem- 
bers or  adherents  of  evangelical  churches,  there  are 
many  opponents   of   the  Continental   Sunday.     That 


84  THE   SABBATH    FOR   MAN. 

some  Roman  Catholics  are  strongly  opposed  to  it  I 
have  already  shown. 

Many  of  the  so-called  "liberal  Christians""should 
also  be  counted  among  its  opposers. 

W.  H.  Ryder,  D.D.,  Universalist,  recently  of  Chi- 
cago, says  :  "  Sabbath  laws  are  justified  in  a  Republic 
on  the  ground  of  self-preservation.  They  are  also 
justified  by  Divine  command  and  by  the  experience  of 
mankind.  They  are  justified  because  Sunday  is  the 
poor  man's  day  of  rest,  which  neither  wealth  nor 
wickedness  has  the  right  to  take  away.  They  are  jus- 
tified upon  the  principle  that  the  privilege  of  rest  for 
each  citizen  depends  upon  the  observance  of  a  day  of 
rest  by  all  citizens." 

Edward  Everett  Hale,  Unitarian,  of  Boston,  gives 
no  uncertain  sound  in  the  following  bugle-call  to  a 
better  Sabbath  observance  :  "  Every  conscientious 
man  must  make  up  his  mind  whether  he  thinks  public 
worship  one  day  in  seven  a  good  thing  or  a  bad  thing, 
and  whether  he  considers  this  Sunday  rest,  as  pro- 
tected by  statute,  a  good  thing  or  a  bad  thing,  and 
then  must  make  it  a  matter  of  action,  also.  He  has 
no  right  to  take  the  comfort  of  Sunday  and  leave  the 
maintaining  of  Sunday  to  ministers  and  church-goers. 
The  profanation  of  the  day  by  high-minded,  moral  and 
intelligent  young  men  in  amusement  and  recreation, 
helps  the  way  to  the  secularization  of  all  days.  Is  my 
question  to  be  always  that  miserable  question  of  my 
good  ?  .  .  .  Have  we  come  to  that  sink-hole  of  hog- 
gishness  that  we  will  do  nothing  that  we  are  not  paid 
for  on  the  nail  ?  What  we  say  is,  that  public  worship 
is  a  necessity  to  the  noblest  life  of  the  community.  If 
you  say  so,  you  must  act  so.  You  must  visibly,  and 
with  personal  sacrifice,  enlist  yourself  on  that  side.  .  .  . 


IS   THE   SABBATH    SURRENDERED?  85 

The  church  bell  on  Sunday  rings  not  for  Orthodoxy, 
or  Methodism,  or  Unitarianism,  so  much  as  it  rings 
for  public  spirit,  for  mutual  regard,  for  human  free- 
dom. If  you  choose  to  go  sailing  all  day,  or  to  go  off 
to  *  worship  God  on  the  mountains  '  all  day — as  I 
observe  is  the  cant  phrase — or  to  spend  the  Sunday  in 
fishing  or  hunting,  you  do  practically  all  you  can  to 
break  down  the  institution." 

Robert  Collyer,  D.D.,  Unitarian,  in  assuming  charge 
of  the  Church  of  the  Messiah,  New  York,  took  for  his 
opening  sermon,  the  text,  "  I  was  glad  when  they  said 
unto  me,  Let  us  go  into  the  house  of  the  Lord." 
That  was  the  very  word,  too,  he  announced,  that  he  left 
as  his  parting  charge  with  the  Church  of  the  Unity  in 
Chicago.  He  said  that  a  wise  and  gracious  friend 
there  remarked  to  him  after  church,  "  I  wish  you  had 
preached  that  sermon  twenty  years  ago,  instead  of  the 
one  I  remember  you  did  preach,  in  which  you  told  us 
we  might  worship  God  better  perhaps  in  the  woods  or 
meadows,  or  in  our  own  homes,  sometimes,  than  in 
the  sanctuary.  I  remember  saying  to  myself,"  said 
this  gracious  friend  of  the  preacher,  '*  We  do  not  need 
such  exhortation.  We  are  ready  enough  to  stay  at 
home,  or  wander  about  the  world.  Our  minister  has 
no  idea  how  glad  we  are  to  hear  such  doctrine."  The 
minister  himself  confesses,  **  I  had  no  idea  how  easy  it 
was  for  the  men  or  women  of  our  free  thought  and 
free  ways  to  drift  from  the  service  of  the  sanctuary." 
He  quotes  those  who  say,  "  There  is  no  need  for  me 
to  go  into  the  house  of  the  Lord  ;  I  have  outgrown  all 
that,  and  am  now  my  own  temple  and  my  own 
priest."  He  asks,  "  What  do  you  really  do  in  the 
woods,  and  on  the  waters,  and  in  your  own  homes, 
and  what  does  it  all  come  to  ?"     "  The  drift  of  it  all," 


86  THE   SABBATH    FOR   MAN. 

he  says,  "  is  to  slay  faith,  and  to  touch  with  paralysis 
the  nerve  of  any  grand  endeavor."  "  Few  and  far  be- 
tween," he  thinks,  are  those  who  can  withstand  its 
baneful  power  ;  "  while  with  multitudes  whom  no  man 
can  number,  this  *  own  temple  and  own  priest  '  busi- 
ness is  merely  seeming,  and  the  dumb  things  that  run 
and  fly,  worship  God  more  truly  than  they  do."  He 
adds,  "  There  is  one  God  of  such  things,  and  his  name 
is  the  one  they  got  from  their  godfathers  and  god- 
mothers ;  one  supreme  service,  and  you  spell  it  with 
four  letters — s-e-l-f." 

As  to  the  seventh-day  worshippers — Jews,  Seventh- 
day  Baptists  and  Seventh-day  Adventists — they  form 
together  but  seven  tenths  of  one  per  cent  of  the  popu- 
lation of  the  United  States,'^  and  are  still  fewer  in 
Great  Britain  ;  and  so,  except  in  a  few  places  where 
they  live  together  in  considerable  numbers,  they  have 
little  influence  on  Sabbath  observance. 

If  all  the  foreign  element  should  be  counted  against 
the  Sabbath,  it  is  but  fifteen  per  cent  of  the  popula- 
tion in  the  United  States,  and  much  less  in  Great 
Britain,  and  so  has  no  controlling  force  except  in  a  few 
large  cities  of  the  former  country.  But  this  influence, 
even  in  large  cities,  is  usually  the  despotism  of  a  loud 
minority.  For  instance,  Cincinnati,  which  is  surren- 
dered to  Germans  of  the  baser  sort,  is  but  two  fifths 
German  in  its  population,  and  many  of  these  are  in 
sympathy  with  American  friends  of  order,  rather  than 
with  the  anarchists  of  socialism  and  sensualism.  There 
are  not  a  few  places  where  this  despotism  of  margins 
over  masses  exists,  and  where  the  long-suffering  native 
majority  need  to  prove  that  they  have  some  rights 
which  the  foreign  minority  are  bound  to  respect. 
Even    if    European   vandals,    re-enforced   by    savage 


IS   THE   SABBATH    SURRENDERED?  8/ 

Americans,  should  in  any  city  outnumber  the  virtuous 
citizens,  native  and  foreign,  they  can  and  should  be 
overruled  by  the  State,  of  Vv^hich  they  are  always  a 
small  minority,  although  the  worst  of  them  make  up 
in  a  Babel  of  noise  what  they  lack  in  numbers,  and  so 
cause  timid  people  to  think  them  a  great  and  resistless 
host. 

Let  it,  then,  be  proclaimed  to  the  friends  of  the  Sab- 
bath that  only  fifteen  per  cent  of  America's  population 
is  foreign,  and  that  only  a  part  of  this  foreign  element 
is  against  the  Sabbath.  A  resident  of  one  of  the 
European  capitals  said  to  an  American,  "  You  know 
we  have  sent  you  only  the  saim  of  our  country,  what 
floats  to  the  top,  you  know  ;  we  send  that  to  you,  and 
keep  the  other  ones  behind."  The  American  replied, 
"  That  is  the  very  way  we  get  cream  in  our  country." 
Europe  sends  to  America  not  only  scum,  but  cream. 
The  Scotch,  English,  Welsh  and  Scandinavians  re- 
enforce  rather  than  attack  the  American  Sabbath. 

Even  the  German  element  of  the  population  is  not 
unanimously  in  favor  of  the  Continental  Sunday. 
German-Americans  are  not  all  saloonists  and  Socialists. 
There  are  Germans  and  Germans.  Politicians  who  are 
fishing  for  the  German  vote  with  anti-Sabbath  and 
pro-saloon  resolutions  and  laws  will  do  well  to  note 
the  fact.  A  woman  from  North  Ireland  said  to  me, 
naivel}^  "  I  never  saw  an  Irishman  until  I  came  to  this 
country."  As  there  is  a  North  Ireland  and  a  South 
Ireland,  so  there  are  Germans  who  believe  in  making 
the  Sabbath  a  holy  da}/  as  well  as  Germans  who  would 
use  it  as  a  holiday.  A  German  pastor  in  Brooklyn 
says  :  "  The  foreign  Lutheran  population  do  better 
here,  on  the  whole,  than  in  Germany.  American 
Lutherans  of  the  General  Synod  type  are  strict  in  Sab- 


88  THE    SABBATH    FOR    MAN. 

bath  observance."  A  Presbyterian  pastor  in  Wiscon- 
sin says,  "  The  evangeh'cal  Germans  are  better  church- 
goers and  better  observers  of  the  Sabbath  than  the 
average  native  Americans."  A  Methodist  presiding 
elder  in  Chicago  says  of  German  Methodists  :  "  They 
are  as  careful  about  the  Sabbath  as  any  of  our  people. 
I  know  some  who  refuse  to  use  the  horse-cars  or  to 
buy  milk  on  Sunday."  ^^  A  California  manufacturer 
says  of  San  Francisco,  "  There  is  quite  a  large  Chris- 
tian German  population  v/ho  observe  the  Sabbath  as  a 
holy  day."  In  Chicago,  in  1880,  the  German  Ministers* 
Meeting  indorsed,  by  resolution,  a  Sabbath  Association 
whose  platform  recognizes  the  Sabbath  as  of  divine  au- 
thority and  universal  obligation,  and  seeks  for  the  ces- 
sation of  all  business  and  amusements  on  that  day.  I  am 
informed  by  Wm.  Niestadt,  Secretary  of  the  Chicago 
Sabbath  Committee,  whose  platform  is  the  same  as 
that  just  referred  to,  that  thirty-four  of  the  forty 
German  pastors  of  that  city  are  in  sympathy  with  the 
efforts  of  the  committee.  The  proposal  to  have 
Sunday  horse  races  in  Chicago,  in  1884,  brought  to- 
gether an  indignation  meeting  of  a  thousand  Germans, 
whose  opposition  was  voiced  by  several  of  the  thirteen 
German  pastors  on  the  platform.  One  of  these  pas- 
tors, Rev.  J.  D.  Severinghaus,  writes  me  as  follows  : 
"  The  Lutherans  of  the  General  Synod,  German  as 
well  as  English,  all  favor  a  better  Sabbath  observance 
than  we  now  have.  All  the  Reformed  branches  of 
Protestantism,  such  as  Methodists,  Baptists,  Presby- 
terians, etc.,  influence  their  German  allies  sufficiently 
to  have  them  at  least  consent  to  resolutions  passed 
upon  the  Sabbath  question,  even  though  they  might 
not  follow  them  up  as  closely  as  their  English-speaking 
brethren.     The    German    Unirte  (some    five   hundred 


IS   THE    SABBATH    SURRENDERED?  89 

ministers  in  this  country)  have  no  EngHsh  interest,  and 
are  somewhat  European  in  their  views,  although  they 
are  entirely  evangelical  in  spirit.  Of  the  Lutheran 
pastors,  outside  of  the  General  Synod,  who  number 
some  2000  ministers,  it  cannot  be  said  that  they  favor 
anything  like  a  Puritan  Sabbath,  but  still  they  are  all 
preaching  the  Gospel  very  earnestly  and  with  good 
results,  which  naturally  tends  to  an  increased  regard 
for  the  Lord's-day.  They  will  not  co-operate  with 
anybody  in  outward  dem.onstrations,  and  theoretically 
hold  that  ♦Sunday  is  holy  only  for  the  purpose  of 
preaching  the  gospel ;  but  still  their  influence  in  favor 
of  law  and  order  is  most  wholesome.  What  is  left  are 
German  Catholics  and  German  infidels.  These,  of 
course,  count  Sunday  a  holiday,  and  usually  spend  the 
Sabbath  in  a  manner  adapted  to  their  tastes  and  cir- 
cumstances. In  the  Sabbath  Association  of  Chicago 
there  are  representatives  of  German,  Swedish  and 
Norwegian,  as  well  as  EngHsh  churches.  No  Germans 
object  to  any  movements  of  this  kind,  as  long  as  they 
are  confined  to  moral  suasion.  Our  recent  demonstra- 
tion was  a  moderate  success.  We  wanted  to  show  the 
public  that  German  Christians  know  the  value  of  a 
quiet  Sunday,  and  also  to  strengthen  public  sentiment 
with  especial  reverence  to  the  Sunday  horse-racing, 
which  was  agitated  at  the  time.  I  think  the  senti- 
ment in  favor  of  a  quiet  Sunday  is  growing  among  the 
Germans,  not  because  of  anything  our  Sabbath  Asso- 
ciation has  done,  but  because  of  the  healthy  growth  of 
church  life  in  the  German  congregations  of  this  city." 
A  large  minority,  at  least,  of  the  Germans  in  the 
United  States  desire  *'  a  stricter  Sabbath  observance 
than  we  now  have,"  and  many  of  the  others  might  be 
won   by  "  sweet   reasonableness."     An   illustration  of 


go  THE    SABBATH    FOR   MAN. 

this  Is  given  in  the  following  incident,  related  by  the 
Secretary  of  a  Sabbath  Association  :  **  Having  visited 
an  Eastern  city,  I  returned  home  on  a  night  train  ; 
and  knowing  that  a  car  filled  with  immigrants  was 
attached,  I  went  in,  where  I  found  the  conductor  in 
some  trouble  on  account  of  not  knowing  the  language 
of  these  foreigners.  I  offered  my  services,  and  became 
at  once  the  interpreter,  for  which  service  I  was  per- 
mitted to  remain  with  those  immigrants  the  rest  of  the 
night.  I  spoke  to  them  of  this  new  country  to 
which  they  had  come,  of  religion  and  the  SaJ^bath,  etc. 
These  people  rejoiced  to  hear  of  Jesus,  for  they  had 
been  warned  in  their  old  home  that  there  was  no 
religion  in  America.  I  found  a  field  ready  to  receive 
good  seed,  so  I  distributed  our  documents  (*  Sunday 
Laws  and  Sunday  Liberty,'  etc.,  in  German  ""),  and  in 
less  than  five  minutes  all  were  busy  reading  by  the 
dim  light  of  the  car-lamps.  At  last  an  old  man  among 
them  said  :  *  We  will  not  read  now,  but  will  listen  to  a 
talk  from  the  friend  we  have  found,  and  read  again 
when  we  are  alone.'  I  spoke  for  over  thirty  minutes 
to  a  very  attentive  congregation,  and  saw  many  in 
tears."  Such  meetings  in  the  interests  of  the  Sabbath 
ought  to  be  multiplied  a  thousandfold. 

We  have,  then,  as  a  mighty  hope,  the  fact  that  at 
least  three  fourths  of  the  people  of  the  United  States 
are  opposed  to  the  Continental  Sunday. 

8.  AnotJier  eiejnent  of  hope,  kindred  to  the  last,  lies  in 
the  fact  that  less  tJian  one  four  tJi  of  the  population  of  the 
United  States,  according  to  President  Seelye,  live  in 
cities  of  8000  or  more  inhabitants.  In  all  rural  dis- 
tricts, except  in  the  far  West,  the  Sabbath  is  still  well 
observed.     The  large   cities   have  so   large  attention 


IS   THE    SABBATH    SURRENDERED?  9I 

in  the  newspapers  that  their  inhabitants  come  to 
think  that  Cincinnati  is  Ohio,  or  Chicago  is  IlUnois, 
as  Paris  is  said  to  be  France.  But  in  the  Legislatures 
the  city  representatives  find  that  one  does  not  equal 
four.  The  country  districts  elect  Presidents,  Con- 
gresses, Legislatures  ;  and  the  country  districts,  where 
the  Sabbath  is  observed  and  prized,  make  and  guard 
the  Sabbath  laws.  There  is  large  hope  in  that.  In 
the  days  of  Constantine,  Christianity  was  so  com- 
pletely confined  to  the  cities  that  it  was  assumed  that 
every  countryman  was  an  idolater,  the  word  **  pagan" 
originally  meaning  countryman.  Constantine  exempt- 
ed countrymen  from  the  provisions  of  his  Sunday 
laws  both  as  to  farm  work  in  the  country  and  Sunday 
markets  in  the  cities.  Things  have  changed,  and  to- 
day the  country  is  the  stronghold  of  the  Sabbath, 
while  thousands  of  city  people  exempt  themselves 
from  its  proper  observance.  But  when  to  the  three 
fourths  of  the  population  who  live  in  the  country  and 
prize  the  Sabbath  is  added  the  majority  of  the  city 
population,  who  also  uphold  it,  we  find  abundant 
ground  for  hope/ 

9.  There  is  also  an  element  of  hope  in  the  fact  that 
so  good  a  Sabbath  observance  has  been  preserved  in  many 
of  the  large  cities  of  the  United  States^  especially  in 
Philadelphia  (which  ranks  first  in  Sabbath-keeping 
among  the  large  cities  of  the  United  States,  in  the 
opinion  of  a  majority  of  my  correspondents),  and  in 
Boston,  Baltimore,  Brooklyn,  and  New  York. 

Men  talk  about  the  Sabbath  being  surrendered,  be- 
cause, on  summer  Sabbaths  75,000  of  the  1,400,000 
people  of  New  York  City — five  of  every  hundred — go 
for  internal  baths  of  beer  to  Coney  Island  and  other 


92  THE   SABBATH   FOR   MAN. 

suburban  resorts  ;  but  there  is  a  good  deal  of  the  Sab- 
bath left  even  in  New  York  City.  According  to  the 
New  York  Tribune,  725,000  of  its  population — a  little 
more  than  half — spend  the  Sabbath  religiously,  and 
only  10,000  in  beer  gardens.  Even  in  New  York  City, 
a  quiet  but  earnest  Sabbath  Committee  has  stopped 
Sunday  theatres  and  shows,  Sunday  crying  of  news- 
papers, and  Sunday  processions,  except  real  military 
funerals,  whose  music  is  hushed  in  the  vicinity  of 
churches.  Although  the  Sabbath  of  New  York  City  is 
by  no  means  what  it  should  be,  it  is  far  from  surren- 
dered. Philadelphia,  Boston,  Baltimore  and  Brooklyn 
have  similar  Sabbaths,  not  delivered  from  that  sneak 
thief,  the  Sunday  saloon,  with  his  law-breaking  back 
door,  but  quiet  Sabbaths,  nevertheless,  when  con- 
trasted with  Paris,  Munich,  Madrid,  or  San  Francisco. 

10.  Allot  her  element  of  hope  in  the  United  States  comes 
from  the  South,  whose  religious  co7iservatism  has  kept 
up  a  fairly  good  Sabbath  observance  thus  far,  and 
promises  to  continue  it. 

It  should  be  remembered  that  the  Southern  people 
are  very  largely  orthodox  in  religion.  The  winds  of 
doubt  in  the  United  States  are  chiefly  from  the  East. 
A  pastor  in  Richmond,  Virginia,  claims  that  "  a  larger 
percentage  of  its  population  attend  church  than  of  any 
other  city  in  the  country — probably  in  the  world." 
Charleston  is  mentioned  by  many  as  one  of  the  cities 
of  the  world  where  the  best  Sabbath  observance  may 
be  seen.  Judge  Craft,  of  Memphis,  says  of  the  South  : 
"  The  civil  observance  prevails  very  generally  in  the 
South,  outside  of  New  Orleans  and  one  or  two  other 
cities.  Sunday  is  a  day  of  quiet  and  of  rest  in  all  our 
rural  districts."     A  man  who  was  trained  in  Scotland, 


IS   THE   SABBATH   SURRENDERED?  93 

and  now  lives  in  Utah,  names  as  the  best  Sabbath- 
keeping  region  he  has  seen  in  the  United  States  a  dis- 
trict in  Tennessee,  where  a  Saturday  half-holiday 
helped  the  observance  of  the  Sabbath. 

The  lights  and  shadows  of  Southern  Sabbaths  may 
be  seen  in  the  following  representative  letter  from  Mr. 
C.  B.  Fairchild,  long  resident  in  North  Carolina,  in 
regard  to  Sabbath  observance  in  that  State  :  "  In  the 
larger  cities  the  chufch-going  people,  especially  the 
Presbyterians,  are  very  strict  in  Sabbath-observance, 
except  in  the  matter  of  social  visiting.  They  do  no 
cooking  on  the  Sabbath,  attend  church  regularly,  and 
avoid  all  kinds  of  work.  Sunday  trains  are  not 
allowed  to  run  on  any  road,  except  one  train  each  way, 
to  carry  the  United  States  mail.  The  country  people 
are  not  so  strict.  A  planter  will  go,  or  send  his  over- 
seer, to  the  colored  churches,  and  engage  all  his  help 
for  the  coming  year.  The  colored  people,  very  relig- 
ious in  their  way,  expect  to  make  bargains  and  talk 
business  on  Sunday  ;  and  many  of  them  will  engage  in 
Sunday  work  for  an  extra  fee,  while  others  cannot  be 
hired  to  do  Sunday  work.  The  planters  sometimes 
work  their  hands  in  cotton-planting~and-picking  time, 
if  the  weather  during  the  week  has  been  unfavorable. 
In  many  places  in  North  Carolina,  remote  from  towns, 
Sunday  is  not  known.  The  people  are  in  a  benighted 
state — whole  sections  as  ignorant  of  God  and  the  Bible 
as  any  people  that  can  be  found  in  the  world." 

Other  correspondents,  teachers  of  the  negroes,  in- 
form me  that  the  Sabbalh  is  not  observed  by  them  as 
earnestly  as  in  the  sad  days  of  slavery  ;  but  on  the 
whole  the  reports  indicate  that  Sabbath  observance  in 
the  South  excels  that  of  the  "  New  West"  and  nearly  or 
quite  equals  that  of  the  average  Northern  States. 


94  THE   SABBATH   FOR   MAN. 

II.  Another  element  of  hope  in  the  United  States  is 
that  the  West  has  impi'oved  in  Sabbath  observance  {ex- 
cept in  the  largest  cities^,  as  the  coinnmnitics  have 
cJianged  from  frontier  Territories  into  settled  States. 
All  my  Dakota  correspondents,  for  instance,  speak 
of  "  the  almost  entire  discontinuance  of  Sunday  labor, 
which  was  common  in  Dakota  five  years  ago."  In 
Wyoming  also,  of  late,  there  has  been  "a  gradual 
change  for  the  better."  Both  laymen  and  ministers 
say  that  even  in  California  the  Sabbath  is  on  the  whole 
better  observed,  and  Christian  services  better  attended 
than  five  years  ago.  Dr.  J.  G.  McMillan,  of  Salt  Lake 
City,  notes  there  "  a  nore  general  closing  of  business 
houses  on  the  Sabbath,"  and  also  says,  "  Sabbath  is 
coming  to  be  recognized  in  the  mining  camps,  where 
it  v/as  formerly  unknown."  I  am  told  that  in  Montana 
a  few  years  since  the  Sabbath  was  the  market  day. 
The  streets  were  crowded  with  miners,  ranchmen  and 
others  from  the  outskirts.  The  loud  tones  of  the 
auctioneer  were  heard,  and  it  was  the  busiest  of  days. 
Now,  as  the  Territory  has  become  more  settled,  the 
Sabbath  is  quiet,  though  some  stores  still  keep  open 
on  that  day. 

In  the  older  West,  or,  as  it  should  be  called,  the 
Central  States — from  Ohio  to  Kansas — the  Sabbath  is 
fairly  well  observed  except  in  a  few  large  cities. 

The  Sacred  Day  is  as  well  observed  by  Christian  Ind- 
ians and  converted  Chinamen  as  by  their  American 
brothers  in  the  churches. 

Even  the  Mormons  keep  the  civil  Sabbath,  as  far  as 
the  closing  of  business  places  is  concerned,  but  make 
it  a  holiday.  Miss  Frances  E.  Willard,  than  whom 
none  have  travelled  more  widely  in  the  United  States, 
answers  the  question,  "  Where  have  you  seen  the  best 


IS   THE   SABBATH    SURRENDERED?  95 

Sabbath  observance  ?"  "In  Utah  Territory,  at  Ogden. 
Every  place  of  business  tight  shut — saloons  included — 
and  the  whole  population  at  church  {i.e.,  at  Taber- 
nacle) !" 

I  am  now  looking  only  on  the  bright  side  of  Sabbath 
observance,  gathering  only  the  elements  of  hope,  just 
here  from  the  West,  several  of  whose  people  remind 
me  that  even  in  their  great  cities  there  are  thousands 
of  families  where  the  Sabbath  is  as  well  observed  as  in 
a  New  England  village.  A  Chicago  merchant  writes  : 
"  Christian  homes  in  Chicago  and  in  New  England 
differ  little— a  careful  observance  by  parents  and  chil- 
dren of  the  proprieties  of  the  day,  and  a  mingling 
together  as  a  family  in  happy  little  teachings  and 
enjoyments,  which  make  the  day  both  Christian  and 
pleasant."  A  San  Francisco  pastor  gives  a  like  an- 
swer to  the  question,  '*  Where  have  you  seen  the  best 
Sabbath  observance  ?"  "  Among  the  Christian  people 
of  California.  The  characteristics  of  their  Sabbath 
observance  are  :  Sweetness  and  light  ;  reverence  tem- 
pered with  love  ;  joyousness  and  rare  fidelity  in  Chris- 
tian service  ;  teaching  in  the  Sunday-schools  and 
mission  schools  ;  visiting  the  sick,  the  poor  and  the 
prisoner  ;  holding  service  in  almshouses  and  hospitals  ; 
giving  Christ-like  ministration  to  those  in  trouble, 
want  and  sorrow." 

There  is  hope  also  in  the  fact  that  the  West,  which 
used  to  be  more  lax  in  Sabbath  observance,  temper- 
ance, and  other  practical  moralities,  than  the  East,  is 
coming  to  be  the  more  orthodox  of  the  two,  as  repre- 
sented by  the  fact  that  recent  temperance  victories  are 
mostly  Western,  and  also  by  the  removal  of  the  con- 
servative Bibliotheca  Sacra  to  Oberlin,  to  make  room 
for. the   Andover   Review   as    the    organ    of   the    new 


96  THE   SABBATH    FOR  MAN. 

theology,  whose  views  of  the  Sabbath  are  more 
h'ke  those  at  the  fountain-head  of  the  Continental 
Sunday  than  those  at  the  headwaters  of  New  England 
history. 

In  the  fidelity  of  Western  churches  to  eyangelical 
and  evangelistic  Christianity,  and  especially  to  tem- 
perance, there  is  large  hope  for  a  bettering  of  Western 
Sabbaths. 

12.    The  largest  of  all  elements  of  Jiope  for  the  Sabbath^ 
except  our  faith  in  God,  is  the  prohibition  wave  ivJiich 
is  moving  through  both  the    West  and  South  of  the 
United  States,  and  zuhich  will  finally  close  saloons  on 
the  Sabbath  in  the  only  way  that  has  ever  been  found 
permanently  effectual,  by  closing  them  altogether. 
While  there  are  but  seven  of  the  United  States  and 
three  Territories  where  the  law  does  not  specifically 
require  the  closing  of  liquor-shops  through  all  of  the 
Sabbath, ^'^  the  only  States  which  enforce  Sunday  clos- 
ing are  those  which  prohibit  liquor-selling  on  all  days 
— Maine,    Kansas,    Iowa,   Vermont  and    New   Hamp- 
shire.     Even   in   Great   Britain,  where   "  Sunday-clos- 
ing" laws,  when  enacted,  are  enforced,  the  people  will 
soon  understand  what  their  best  leaders  already  see, 
that  a  law  which  works  so  well  on  the  Sabbath,  would 
work  well  on  every  other  day  of  the  week. 

The  Sunday  saloon  is  the  very  Goliath  among  Sab- 
bath desecrators.  When  he  is  slain  the  whole  army 
will  flee  away.  In  all  American  history,  Sabbath  ob- 
servance and  temperance  have  advanced  and  declined 
together.  Nothing  has  done  so  much  to  prevent  the 
profanation  of  the  Sabbath  as  the  increase  of  total  ab- 
stinence and  prohibition.  Portland,  Maine,  has  a  very 
quiet  Sunday,  because  its  saloons  arc  closed,  and  even 


IS   THE   SABBATH    SURRENDERED?  97 

its  Sunday  excursions  are  seldom  riotous,  because  the 
boats  have  no  bars. 

Judge  Robt.  C.  Pitman,  of  Massachusetts,  says  : 
"  It  is  no  chance  association  which  leads  to  the  cry, 
*  Down  with  the  Sunday  laws  and  the  liquor  laws,*  in 
so  many  parts  of  the  country."  The  traffic  wants  the 
Day.  It  wants. the  Saturday-night  wages.  It  wants 
the  opportunity  and  the  temptation  to  drink  on  the 
Day  of  Rest.  It  has  the  Day  in  Europe  ;  it  covets 
it  in  America.  It  will  have  it,  unless  the  political 
power  of  the  traffic  be  broken." 

When  the  law-makers  have  been  commanded  by  the 
people  to  withdraw  the  shield  of  law  from  before  this 
Philistine,  he  will  fall,  and  in  his  destruction  the  hofne 
and  church,  instead  of  the  saloo7t,  shall  become  the 
centre  of  the  Sabbath. 

The  Philistines  who  assail  our  Sabbath  of  rest  and 
reason  and  religion,  with  the  saloon  as  their  chief,  are 
by  no  means  insignificant  foes,  and  I  shall  hereafter 
consider  our  perils  from  them  ;  but  the  facts  that  I 
have  mentioned  show,  at  least,  that  our  citadel  is  not 
surrendered,  and  that  our  battle  is  not  one  of  despair, 
but  of  hope.  As  one  writes  from  the  "  New  West," 
where  the  battle  goes  hardest,  "  We  are  in  the  con- 
flict, and  the  victory  is  yet  to  come,  but  sure.** 
Therefore  we  write  on  our  banners, 

"always  encouraged,  never  satisfied/* 
and  take  as  our  battle-song, 

"  Ne'er  think  the  victory  won, 
Nor  lay  thine  armor  down  ; 
The  fight  of  faith  will  not  be  done 
Till  thou  obtain  the  crown." 


IL  IS  THE  SABBATH  IMPERILED? 


I  GAVE  them  my  Sabbaths  .  .  .  that  they  might  know  that  I  am  the 
Lord  that  sanctify  them.  But  .  .  .  my  Sabbaths  they  greatly  pol- 
luted ;  then  ...  I  lifted  up  my  hand  unto  them  in  the  wilderness, 
that  I  would  not  bring  them  into  the  land  which  I  had  given  them. 
.  .  .  But  I  said  unto  their  children  .  .  .  Hallow  my  Sabbaths. — 
EzEKiEL,  20  :  12-20. 

Then  I  contended  with  the  nobles  of  Judah,  and  said  unto  them, 
What  evil  thing  is  this  that  ye  do,  and  profane  the  Sabbath  day  ?  Did 
not  your  fathers  thus,  and  did  not  our  God  bring  all  this  evil  upon  us 
and  upon  this  city  ?  Yet  ye  bring  more  wrath  upon  Israel  by  profan- 
ing the  Sabbath. —Nehemiah,  13  :  17,  18. 

You  show  me  a  nation  that  has  given  up  the  Sabbath,  and  I  will 
show  you  a  nation  that  has  got  the  seeds  of  decay. — D.  L.  Moody, 
Cong  rega  tionalis  t. 

God  grant  that  we  may  never  see  the  Sunday  profaned  here  in  our 
own  country  as  we  have  seen  it  in  other  lands. — Bishop  Regan, 
Roman  Catholic,  of  Buffalo. 

It  is  as  utter  an  impertinence  for  the  German  or  the  Frenchman,  for 
the  Jew  or  the  Mohammedan,  to  come  here  demanding  that  we  shall 
waive  the  customs,  and  repeal  the  laws  that  hallow  our  Lord's-day,  as 
that  we  should  surrender  our  language  for  the  dialect,  of  the  Black 
Forest,  or  our  marriage  relations  for  the  domestic  usages  of  the  Sultan. 
— Bishop  Henry  C.  Potter,  D.D.,  Episcopalian,  New  Yoi-k. 

Every  patriot  feels  that  his  country's  liberties  are  in  danger  when 
recklessness,  lawlessness,  and  evil  of  all  kinds  are  allowed  such  free 
range  on  Sunday  as  at  present. — Rrv.  James  M.  Pullman,  Umver- 
salist.  New  Vor/c,  from  report  of  seryiion  in  New  York  Tribtme. 

There  is  no  middle  ground  between  keeping  the  Sabbath  holy  unto 
God  and  its  utter  licentiousness.  Compromise  is  treason.  Surrender 
is  cowardice.  To  fight  for  the  right  is  heroism. — J.  O.  Peck,  D.D., 
Methodist. 


IS   THE   SABBATH    IMPERILED? 

Ezekiel's  reminder  to  the  Jews  that  their  ances- 
tors, whom  Moses  led  out  of  Egypt,  were  shut  out  of 
the  Land  of  Promise  in  part  because  they  had  greatly 
polluted  the  Sabbath,  coupled  with  Nehemiah's  refer- 
ence to  the  fact  that  the  Jews  of  a  later  age  were  cast 
out  of  the  Land  of  Promise  into  captivity  for  the  same 
reason,  may  well  be  studied  by  Christian  patriots  as 
suggestive  of  the  perils  which  threaten  the  Christian 
lands  of  to-day  through  the  increased  profanation  of 
the  Sa;bbath. 

The  Sabbath  is  not  surrendered,  but  it  is  imperiled. 

I .  //  is  in  perils  of  legislatures  and  parliaments. 

(i)  There  is  danger,  in  some  quarters,  that  the  Sab- 
bath laws  will  be  repealed.  This  will  happen  wherever 
vigorous  enforcement  is  attempted,  if  public  sentiment 
has  not  been  sufficiently  educated  to  hold  fast  to  them 
in  a  political  storm.  It  is  a  suggestive  fact  that  in 
California,  in  1882,  when  good  citizens  began  to  en- 
force the  Sabbath  law,  the  saloon-keepers  defied  it, 
cajoled  the  Democratic  party  of  the  state  into  putting 
an  anti-Sabbath  plank  into  their  political  platform, 
and,  through  the  election  of  that  party's  candidates, 
repealed  the  law  ;  that  is,  as  soon  as  they  found  the 
law  was  not  dead,  they  killed  it.  Possibly  a  similar 
effort  at  enforcement  might  produce  a  similar  result  in 


I02  THE   SABBATH    FOR   MAN. 

some  other  districts.  This  argument  does  not  bear 
against  enforcement,  but  in  favor  of  creating  a  stronger 
Sabbath  sentiment  among  voters  and  legislators,  in 
preparation  for  enforcement.  It  is  unwise  to  declare 
war  before  one's  forces  are  trained  and  brought  into 
sympathy  with  the  object  of  the  campaign.  When 
foes  are  plotting,  it  is  also  unwise  to  be  unready  for 
sudden  attacks,  such  as  the  repeal  of  the  Sabbath  law 
in  France,  in  1880,  when  no  enforcement  was  being 
attempted,  a  repeal  which  the  friends  of  the  Sabbath 
were  so  unprepared  to  contest  that  not  a  single  French 
Protestant  uttered  a  protest  against  it  in  the  French 
Assembly.  A  few  radicals  and  Roman  Catholics 
sought  to  save  the  day  for  rest  and  religion,  and 
uttered  strong  arguments,  which,  if  given  all  over  the 
land  in  press  and  pulpit  before  the  repeal  was  at- 
tempted, might  not  only  have  saved  the  Day  from 
legislative  assassination,  but  also  from  being  a  dead 
letter. 

E.  W.  Hitchcock,  D.D.,  for  many  years  pastor  of 
the  Am.erican  Chapel  in  Paris,  thus  describes  the  repeal 
and  its  antecedents  (April,  1884)  :  "  Persistent  at- 
tempts were  made  to  blot  out  the  Christian  Sabbath 
during  the  French  Revolution.  [A  tenth-day  holiday 
was  substituted.]  After  the  restoration  of  the  mon- 
archy the  weekly  Sabbath  was  restored,  and  all  secular 
work  was  forbidden  by  law  on  that  Day.  I  think  the 
legal  penalty  for  breaking  the  Sabbath  rest  was  fine 
and  imprisonment.  The  law  soon  became  a  dead  let- 
ter, because  there  was  no  public  sentiment  to  sustain 
it.  It  remained  on  the  statute  books,  however,  until 
about  three  years  ago,  when  it  was  simply  annulled  by 
the  French  Parliament.  It  was  discussed  both  in  the 
Senate  and  t:he  Chamber  of  Deputies,  and  I  remember 


IS   THE   SABBATH    IMPERILED?  103 

reading  what  was  said  upon  the  subject  with  much 
interest.  The  radical  orators  maintained,  with  much 
bitterness,  *  that  the  law  was  a  relic  of  clerical  tyranny, 
a  monument  of  superstition,  an  insult  to  reason,  an 
infringement  upon  personal  liberty  and  civil  rights, 
which  could  never  be  enforced  and  sJwuld  not  be,  and 
that  it  should  be  erased  from  the  Civil  Code,  because 
so  long  as  it  stood  there  it  was  a  constant  menace 
which  any  fanatic  might  invoke  and  cause  honest  citi- 
zens annoyance  and  expense,  though  no  one  would 
ever  be  convicted,  however  open  the  violation  of  the 
law,  because  there  was  no  popular  sentiment  to  sustain 
it,  while  the  breaking  of  one  law  weakened  respect  for 
all  law.'  There  were  only  a  few  votes  against  the 
repeal  of  the  law,  but  a  weak  attempt  was  made  to 
modify  it  in  the  interests  of  the  working  classes,  on 
sanitarian  and  humanitarian  grounds.  The  amend- 
ment did  not  prevail,  and  the  law  was  simply  repealed." 

This  was  unfortunate,  because  a  law,  even  when  un- 
executed, is  a  national  ideal,  an  educating  influence,  a 
high-water  mark  toward  which  the  nation  can  be 
drawn  in  periods  of  reformation.  It  is  easier  to  rouse 
men  to  enforce  a  neglected  law  than  to  re-enact  a 
repealed  one. 

By  arguments  similar  to  those  used  in  France,  the 
Prussian  law  forbidding  Sunday  work  was  repealed  in 
1878.  In  1883,  the  law  exempting  pupils  from  at- 
tendance at  public  school  during  the  hours  of  Sabbath 
worship,  was  also  repealed,  and  the  Crown  Prince  and 
Crown  Princess  in  1884  visited  one  of  the  schools, 
ostentatiously,  on  the  Sabbath,  evidently  to  advertise 
the  fact  that  they  were  more  "  liberal  "  than  the  Sab- 
bath-favoring Emperor. 

These  repeals  of  the  Sabbath  laws  of  France,  Ger- 


I04  THE    SABBATH    FOR   MAN. 

many  and  California  will  encourage  other  foes  of  the 
Sabbath  to  continue  their  attacks  upon  it.  A  better 
public  sentiment  is  the  only  secure  defence. 

(2)  Where  there  is  no  danger  of  repeal  there  is 
danger  that  the  Sabbath  laws  may  be  seriously  weak- 
ened by  amendments.  Nevada's  new  Sabbath  law 
makes  it  a  misdemeanor  for  any  person  to  keep  open 
on  the  Sabbath  "  any  store,  banking-house,  broker- 
ofifice,  or  other  place  of  business  for  the  purpose  of 
transacting  business  therein,"  or  to  expose  for  sale 
"  any  provisions,  dry-goods,  clothing,  hardware,  fruits, 
vegetables,  or  other  merchandise  ;'*  but  the  provisions 
of  the  act  do  "  not  apply  to  persons  who,  on  Sunday, 
keep  open  hotels,  boarding-houses,  barber-shops, 
baths,  saloofiSy  cigar-stores,  restaurants,  taverns,  livery- 
stables,  and  drug-stores,  for  the  legitimate  business  of 
each."  A.  R.  Lawton,  President  of  the  American  Bar 
Association,  in  his  annual  address,  1884,  says  of  this 
new  law  :  "  The  exceptions  here  are  much  greater  than 
the  rule."  This  calls  up  the  suggestive  fact  that  when 
the  old  Sabbath  laws  of  New  York  were  enforced,  in 
December,  1882,  in  connection  with  their  new  publica- 
tion in  the  revised  Penal  Code,  even  the  cigar  dealers 
and  confectioners,  whose  Sunday  sales  had  just  been 
decided  by  the  courts  "  not  to  be  works  of  necessity  or 
mercy, ' '  were  able  to  terrorize  the  State  Legislature,  by 
waving  their  ballots,  into  amending  the  law  so  as  to 
permit  them  to  sell  on  the  Sabbath  ;  as  if  one  could 
not  just  as  well  buy  his  tobacco  and  candy  for  the 
Sabbath  on  Saturday  as  his  hat  or  shoes.  Any  school- 
boy can  see  that  if  all  cigar-stores  were  closed  on  the 
Sabbath  they  would  sell  just  as  much  tobacco  in  six 
days  as  they  now  do  in  seven — except  what  they  sell 
to  Sabbath-school  boys  who  are  led  by  the  open  stores 


IS   THE    SABBATH    IMPERILED  ?  105 

to  embezzle  the  missionary  penny  or  nickle  that  their 
parents  have  given  them,  to  purchase  health-destroy- 
ing cigarettes/®  . 

The  Governor — and  I  doubt  not  the  Legislature  also 
— was  given  abundant  proof  that  the  only  gain  to  cigar 
dealers  and  confectioners  from  Sunday  trading  was  at 
the  cost  of  the  children's  consciences  and  the  Sabbath- 
school  treasuries,  and  yet,  under  the  political  whip, 
these  public  servants  obeyed  the  dictation  of  the  most 
inexcusable  of  all  Sabbath-breakers. 

A  law  is  weak  in  proportion  as  it  is  partial  and  un- 
just, and  the  New  York  Sabbath  law,  in  allowing  on 
the  Sabbath  what  its  courts  have  repeatedly  declared 
are  not  works  of  necessity  or  mercy — namely,  selling 
newspapers,"  tobacco  and  confections — has  discrimi- 
nated with  an  arbitrary  partiality '°  that  constantly 
weakens  its  enforcement.  Such  law-making  is  law- 
breaking.  One  clause  of  the  law  sanctions  what  an- 
other clause  forbids.  Only  a  few  weeks  before  the 
law  was  changed  from  a  prohibition  of  tobacco-selling 
on  the  Sabbath  to  a  permission.  Judge  Arnoux,  of 
New  York,  in  giving  his  decision  that  tobacco-selling 
was  not  a  work  of  necessity  or  mercy,  said,  "  So  broad 
an  exemption  would  abrogate  the  statute.'*  The  Legis- 
lature, by  permitting  this  unnecessary  tobacco-selling, 
practically  "  abrogated  "  the  law  in  which  they  placed 
it,  and  made  it  unjust,  and,  it  would  seem,  unconstitu- 
tional also,  in  discriminating  among  dealers  in  unperish- 
able  articles,  in  favor  of  two,  and  against  scores  having 
equal  claims.  I  believe  it  could  be  proved  in  the  civil 
courts,  as  it  is  self-evident  in  the  court  of  common- 
sense,  that  it  is  a  violation  of  the  constitutional  provi- 
sion that  no  citizens  shall  be  inequitably  discriminated 
against,   when   newsdealers,   tobacconists  and   confec- 


I06  THE   SABBATH    FOR   MAN. 

tioners  are  allowed  to  sell  unperishable  goods  on  the 
Sabbath,  while  booksellers  and  hatters  are  forbidden 
to  sell  their  more  useful  wares  until  the  cream  of  the 
Saturday  night's  wages  has  been  skimmed  away  by  the 
dealers  in  trash  and  poison. 

Every  state  is  in  danger  of  such  amendments  so  long 
as  legislators  feel  that  they  must  yield  to  every  noisy 
demand  of  any  powerful  guild  among  their  constitu- 
ents, however  unjust  its  claims,  provided  they  cannot 
otherwise  retain  its  votes. 

The  same  peril  exists  in  Congress.  A  specimen  of 
this  came  from  the  chief  Senator  of  the  United  States, 
in  1884 — 3-  Janus-faced  letter,  which  should  have  been 
dated  ''On  the  Fence,''  to  an  anti-Sabbath  meeting  of 
liquor  dealers  and  their  friends,  in  which  were  the 
following  expressions  :  "  There  are  probably  some 
respects  in  which  wider  means  for  rational  and  peace- 
ful enjoyment  of  the  Sabbath  could  be  provided,  and 
then  there  are  other  respects  probably  in  regard  to 
which  the  welfare  of  the  community,  to  which  indi- 
vidual wishes  and  unlimited  liberty  must  yield,  would 
be  subserved  by  legislation  in  a  different  direction  ; 
but,  as  I  say,  it  is  quite  impossible  for  me  to  give  time 
for  the  consideration  of  the  subject." 

What  a  contrast  this  letter  affords  to  the  reply  of 
Senator  Joseph  R.  Hawley,  when,  as  President  of  the 
Centennial  Exhibition,  he  was  urged  to  open  that 
world's  museum  on  the  Lord's-day — **  Before  God, 
gentlemen,  I  would  not  dare  to  open  the  Centennial 
gates  on  the  Sabbath  !" 

Legislators  allow  themselves,  in  many  cases,  to  be- 
come what  the  English  call  "sandwich  men,"  refer- 
ring to  those  who  walk  about  between  two  advertising 
bc:uds.     The  average  legislator  is  simply  the  sandwich 


IS   THE   SABBATH   IMPERILED?  107 

man  of  his  constituents.  Herbert  Spencer,  on  this 
account,  recently  declined  to  stand  for  Parliament.  It 
would  have  been  better  for  him  to  have  gone  and 
illustrated  the  nobler  conception  of  politics,  that  a 
legislator  is  not  chosen  to  represent  political  clients, 
attorney  fashion,  but  as  a  representative  man  to  speak 
and  act  his  own  convictions.  A  legislator  should  not 
follow  public  opinion,  but  lead  it.  Not  public  opin- 
ion but  public  conscience  is  the  true  measure  of  legis- 
lation. 

(3)  There  is  also  a  perilous  tendency  in  legislative 
bodies  to  insert  in  Sabbath  laws  elastic  words  and 
phrases,  such  as  can  be  used  as  jail-escapes  for  Sab- 
bath-breakers. 

Such  a  word  is  "  comfort"  in  the  Sabbath  law  of 
New  York,  which  allows  as  a  work  of  necessity  "  any- 
thing needful  to  the  comfort  of  the  community." 
That  clause  is  sure  to  be  made  a  circus  tent  to  cover 
all  sorts  of  violations  of  the  law,  whenever  vigorous 
enforcement  is  attempted.  Such  a  word  is  "travel- 
ers," as  used  in  the  former  New  York  law,  and  in  the 
present  laws  of  Pennsylvania  and  of  England  in  regard 
to  liquor-selling  on  the  Sabbath,  which  make  excep- 
tions in  favor  of  *'  travelers."  These  laws  set  all  the 
liquor-drinking  element  in  the  population  to  traveling 
—if  only  round  the  block.  An  English  judge,  by  the 
help  of  this  loose  law,  decided  that  a  man  who  had 
walked  two  and  a  half  miles  was  entitled  to  a  *'  travel- 
er's" drink."  The  number  of  persons  convicted  for 
drunkenness  on  the  Sabbath  in  England  during  the 
year  ending  September,  1882,  amounted  to  15,921,  of 
whom  10,901 — more  than  two  thirds— were  bond  fide 
residents  of  the  places  where  the  convictions  v/ere 
made.      How  the   New  York  law,  by  its  exceptions, 


I08  THE    SABBATH    FOR    MAN. 

multiplied  "  hotels"  to  be  as  thick  as  saloons,  and 
**  travelers"  as  numerous  as  drinkers,  is  well  known. 
Permission  for  "  sacred  concerts""  on  the  Sabbath, 
without  even  a  provision  against  admission  fees,  is 
another  dangerous  exception,  which  any  shrewd  legis- 
lator might  have  known  would  be  made  the  cloak  for 
all  sorts  of  secular  and  low  entertainments,  as  it  has  in 
every  state  and  country  where  the  permission  has  been 
given.  Still  worse,  if  possible,  is  the  profanity  of  real 
sacred  concerts  under  the  devil's  auspices,  whose 
music  is  provided  b}^  those  who  are  not  so  loyal  as  the 
Hebrew  captives,  who  would  not  sing  the  Lord's  song 
in  a  strange  land  for  the  amusement  of  His  enemies. 
The  following  advertisement  was  seen  and  copied  from 
the  windows  of  a  public  house  in  a  Midland  town  of 
England:  "Wanted,  Sunday-school  Scholars  with 
Good  Voices  to  sing  Sacred  music  on  Sunday  Even- 
ings.    Liberal  Payments  will  be  Given." 

In  several  states  persons  under  fourteen-years  of  age 
are  not  liable  to  punishment  for  Sabbath-breaking,  as 
if  we  were  not  constantly  having  even  burglaries  and 
murders  committed  by  persons  younger  than  that,  to 
prove  their  criminal  capacity.  As  some  states  leave 
children  unpunished,  others  leave  them  unprotected, 
prohibiting  work  only  of  those  above  fourteen  or 
fifteen.  Another  dangerous  exception  is  that  in  some 
states  liquor-dealers  are  not  forbidden  to  "give  aivay* 
but  only  to  "  dispose  of  "  liquors  on  the  Sabbath. 
Prohibiting  the  giving  away  is  necessary  ;  otherwise 
the  law  itself  might  as  well  be  given  away.  The  ex- 
ception in  the  Sabbath  laws  of  Canada  and  of  Massa- 
chusetts allowing  "  through  trains,"  meaning  trains 
from  the  East  to  the  far  West,  or  returning,  is  aliso 
liable  to  abuse,  unless  more  exactly  defined. 


IS   THE    SABBATH    IMPERILED?  IO9 

In  some  states  "labor"  is  forbidden,  but  not  busi- 
ness, and  on  that  ground  the  Illinois  Supreme  Court, 
in  1884,  declared  a  Sunday  contract  valid.  If  the 
law  had  forbidden  both  ''  labor  and  business,"  as  it 
does  in  most  of  the  states,  such  a  decision  could  not 
have  been  made.  Connecticut's  boundaries  of  the 
Sabbath,  sunrise  to  sunset,"  enable  an  avaricious  em- 
ployer to  keep  operatives  at  work  all  Saturday  night 
and  all  Sabbath  night,  thus  getting  seven  days'  work 
from  them  per  week.  Rhode  Island,  following  the 
law  of  Charles  II.,  forbids  one  to  "do  any  work  of  his 
ordinary  calling  on  the  first  day  of  the  week  ;"  but  this 
term  has  been  construed  as  allowing  him  to  do  any 
other  than  his  usual  work — for  instance,  a  man  whose 
"  ordinary  calling"  is  that  of  a  carpenter  could  work 
on  the  Sabbath  as  a  gardener.  The  lawyers  who 
framed  the  law  evidently  were  not  as  keen-eyed  as 
those  who  interpret  it.  Still  more  indefinite  is  the 
Sabbath  law  of  Illinois.  If  any  attempt  is  ever  made 
to  enforce  it,  it  will  be  like  using  a  hammock  to  net 
pike  and  perch.  Lawyers  in  Chicago  declare  that  even 
a  Sunday  theatre  can  slip  through,  unless  the  com- 
plainant lives  in  the  neighborhood  and  is  personally 
disturbed  by  it.  Such  loopy  laws  net  no  one.  The 
big  fish  break  them,  and  the  small  ones  break  through. 

There  is  a  significant  warning  to  the  friends  of  the 
Sabbath  in  the  statement  of  a  Western  lawyer  that 
"  the  new  states  are  more  liberal  [he  means  more  loopy] 
regarding  the  Sunday  laws,  than  the  old  ones — pre- 
sumably to  encourage  emigration."  Only  a  better 
public  sentiment  can  teach  legislators  to  make  Sabbath 
laws  without  these  India-rubber  loops. 

(4)  There  is  yet  another  legislative  peril  of  a  nega- 
tive kind — the  danger  that  law-makers  will  not  repeal 


no  THE   SABBATH    FOR   MAN. 

those  portions  of  the  Sabbath  laws  wJiose  enforcement 
would  jeopardize  their  very  existence  or  utility.  Again 
and  again,  when  good  citizens  have  attempted  to 
check  some  of  the  grossest  forms  of  Sabbath  dese- 
cration— for  instance,  the  Sunday  opening  of  saloons 
— those  whom  they  have  sought  to  restrain  have  retal- 
iated by  enforcing  portions  of  the  Sabbath  laws  which 
were  not  sustained  by  public  conscience — for  instance, 
they  have  stopped  the  horse-cars  —  and  so  have 
stopped  the  whole  movement.  Whether  Sunday 
horse-cars  should  be  legalized  by  legislatures  or  courts, 
as  v/orks  of  necessity  or  mercy,  I  shall  discuss  in  a 
later  section  of  this  book,  in  answering  the  question, 
"  What  Degree  of  Sabbath  Observance  Can  Be  Se- 
cured in  Nineteenth  Century  Cities?"  but  this  much 
may  be  confidently  stated  here,  that  it  would  be  less 
harmful  to  have  them  legalized,  with  restrictions, 
until  public  conscience  calls  for  their  suppression,  than 
to  retain  laws  against  them  that  are  enforced  only  by 
Sabbath-breaking  rum-sellers,  theatre  proprietors,  and 
base-ball  clubs,  in  defiance  and  self-defence.  Nothing 
should  be  kept  in  Sabbath  laws  which  can  be  thus  used 
to  defeat  their  purpose.  On  this  ground  the  provi- 
sions against  "  traveling"  on  the  Sabbath  have  been 
repealed  both  in  Connecticut  and  in  New  York  ;  in 
the  latter  State,  with  concurrence  of  a  conservative 
Sabbath  Committee,  not  because  its  members  sanction 
Sunday  traveling,  but  because  they  feel  that  such  a 
matter  may  wisely  be  left  out  of  the  laws  until  those 
forms  of  Sabbath-breaking  are  suppressed  which  more 
distinctly  interfere  with  rest  and  religion,  and  which 
the  majority  of  the  people  strongly  disapprove. 

In    my   opinion    it    is    not    wise    to   repeal   the   law 
against  traveling  on  the  Sabbath,  but  rather  to  modify 


IS   THE   SABBATH   IMPERILED?  ill 

it,  since  city  churches,  in  the  Summer  days  when  the 
windows  are  open,  are  seriously  disturbed  in  their 
worship  by  the  noise  of  passing  vehicles.  The  finest 
auditorium  among  the  New  York  churches  is  almost 
useless  in  the  hot  season,  because  the  voice  of  the 
preacher  is  nearly  drowned  by  the  clatter  of  trains  on 
the  elevated  railroads,  crying  with  every  rushing 
train,  "  No  Sabbath  !  No  Sabbath  !"  We  want  not 
chains,  but  laws  stretched  across  the  streets  to  secure 
quiet  during  church  hours,  as  a  **  decent  courtesy  to 
the  prevailing  religion."  The  chain  that  was  once 
stretched  across  Broadway  for  this  purpose  is  cited  by 
anti-Sabbatarians  as  a  specimen  of  extreme  Puritan- 
ism, but  such  a  chain  protected  the  churches  in  Leipsic 
of  "  liberal  "  Germany  until  1876,  and  has  been  suc- 
ceeded by  a  law  requiring  that  horses  shall  be  walked 
in  passing  churches  at  the  hour  of  service,  of  which  law 
drivers  are  reminded  by  a  large  sign  on  each  church, 
"Walk  Your  Horses."  Such  a  sign  the  church  of 
Edward  Everett  Hale,  of  Boston,  keeps  stored  away 
as  a  relic  of  early  New  England  customs.  But  Ger- 
many is  more  just  in  keeping  up  so  reasonable  a  re- 
quirement. 

It  goes  without  saying,  that  Vermont  and  South 
Carolina  should  repeal  those  obsolete  portions  of  their 
Sabbath  laws,  which  require  church-going  and  a  relig- 
ious observance  of  the  Day — clauses  which  are  like 
the  old  sea  beaches  of  geology,  where  no  tide  of  public 
opinion  will  ever  flow  again  ;  clauses  which  seem  to 
make  the  whole  law,  in  each  case,  a  religious  one,  and 
so  a  seeming  violation  of  the  rights  of  conscience. 
Equally  disfiguring  is  the  penalty  of  the  "  stocks"  in 
the  Pennsylvania  Sabbath  laws,  and  the  fine  of  "  a 
thousand  pounds  of  tobacco"  in  the  District  of  Colum- 


112  THE   SABBATH    FOR    MAN. 

bia,'"  which  seem  to  label  these  Sabbath  laws  as  noth- 
ing more  than  curious  antiques/'" 

The  remedy  for  all  bad  Sabbath  legislation  is  to  send 
to  our  Legislatures  men  who  have  both  the  courage  and 
the  scholarship  to  defend  the  Sabbath,  when  it  is  at- 
tacked by  those  **  sandwich  men"  who  so  truly  repre- 
sent the  city  slums. 

2.    The  Sabbath  is  in  perils  of  cojirts. 

(i)  It  has  much  to  fear  from  zoxx^^^^\,  juries. 

Cincinnati,  "  the  American  Berlin,"  which  Dr. 
Reuen  Thomas  described  a  few  years  ago  as  being  on 
the  Sabbath  "  a  huge  beer  garden,  rapidly  on  its  way 
to  become  a  huge  bear  garden/ '  has  recently  ' '  reported 
progress"  in  that  direction,  and  underscored-  in  fire, 
and  blood  the  perils  of  Sabbaths  and  cities  from  cor- 
rupt juries.  Most  of  the  newspapers,  in  their  com- 
ments on  the  cause  of  the  great  riot  of  1884,  hit  wide 
of  the  mark.  Not  so  a  Cincinnati  correspondent  of 
The  Congregationalist y  who  showed  that  a  successful 
plot  to  assassinate  the  Sabbath  caused  the  acquittal  of 
the  murderer,  Berner,  whose  acquittal  in  turn  caused 
fifty  persons  to  be  murdered,  and  the  wounding  of  one 
hundred  and  fifty  more,  besides  great  destruction  of 
property.  The  correspondent  thus  described  the  lay- 
ing of  the  train  whose  explosion  was  to  startle  the 
world  :  "  First  the  infidels  and  Roman  Catholics,  who 
made  up  the  majority  of  the  City  Council,  excluded 
the  Bible  from  the  public  schools.  Next,  the  city 
laws  which  forbade  the  sale  of  liquor  on  Sundays,  and 
prohibited  various  amusements,  were  repealed,  though 
they  had  not  been  much  enforced  of  lat^.  Now, 
saloons  which  had  opened  only  their  side  doors  on  the 
Lord's-day,  threw    their   main    entrances  wide    open. 


IS   THE   SABBATH   IMPERILED?  I13 

Theatrical  performances,  base-ball  matches,  balloon 
ascensions  and  other  Sunday  sports  multiplied.  The 
better  classes — or  rather  a  few  of  their  representatives, 
for  the  majority  seemed  strangely  apathetic — secured 
the  passage  by  the  Legislature  of  an  act  closing  thea- 
tres on  Sunday.  It  was  enforced  a  few  months.  This 
was  followed  by  a  law  shutting  saloons  on  Sunday, 
under  penalty  of  fine  and  imprisonment.  One  or  two 
prominent  offenders  were  convicted.  Some  of  the 
papers  fairly  raved  over  the  alleged  outrage,  the  nar- 
row bigotry,  the  ridiculous  Puritanism.  They  had 
previously  laughed  at  the  law,  and  suggested  many 
impracticable  ways  for  evading  it.  These  proved  of 
no  effect,  and  the  Council  was  invoked  by  the  attorney 
of  the  saloon  men,  the  very  lawyer  who  saved  Berner 
from  the  gallows,  to  interfere.  It  was  not  slow  in 
doing  so.  An  ordinance  was  passed  empowering  each 
councilman  to  select  jurors'  names  from  the  residents 
of  his  ward,  and  give  them  to  the  clerks  of  the  police 
courts  to  draw  from.  The  councilmen  picked  out  the 
worst  possible  men,  and  there  were  no  more  convic- 
tions." The  theatres  and  saloons  were  soon  open  as 
usual  on  Sundays,  and  remain  so." 

The  City  Government,  by  this  lawless  plan  for  im- 
paneling juries  that  would  not  convict  any  one  of 
Sabbath-breaking  on  any  evidence,  inaugurated  a  plan 
by  which  a  jury  was  obtained  that  could  be  induced  to 
acquit  even  murderers  who  had  confessed  their  guilt, 
and  so  a  righteous  indignation  w^as  aroused,  which  was 
followed  by  unrighteous  rioting,  whose  bloody  hand 
and  communistic  torch,  "painting  Hell  on  the  sky," 
give  timely  warning  not  to  Cincinnati  only,  but  to  all 
other  cities  also,  to  see  to  it  that  jury  duty  is  not  left 
to  fools  and  knaves,  whose  prejudices  and  pockets  rule 


114  THE   SABBATH    FOR   MAN. 

the  verdicts.  Why  should  we  expect  anything  better 
from  juries  than  the  murder  of  the  Sabbath,  and  the 
acquittal  of  murderers,  when  good  citizens  so  gen- 
erally dodge  jury  duty,  that  only  15,000  men  out  of 
1,400,000  population  are  available  for  that  work  in 
New  York  City  ?  In  the  blaze  of  Cincinnati's  burning 
court-house,  the  world  may  well  read  and  ponder  the 
words  of  Divine  warning  :  "If  ye  will  not  hearken 
unto  me  to  hallow  the  Sabbath  day,  and  not  to  bear  a 
burden,  even  entering  in  at  the  gates  of  Jerusalem  on 
the  Sabbath  day,  then  will  I  kindle  a  fire  in  the  gates 
thereof,  and  it  shall  devour  the  palaces  of  Jerusalem^ 
and  it  shall  7tot  be  quenched.' "^^ 

(2)  The  Sabbath  has  something  to  fear  also  from 
Judges^'^  and  justices  who  are  not  in  sympathy  with  it, 
but  rather  with  its  enemies,  and  whose  prejudices  and 
political  aspirations  have  a  larger  influence  than  the 
dictionary  in  their  interpretations  of  the  words  found 
in  Sabbath  laws. 

The  word  "  necessity,"  which  occurs  in  nearly  all 
Sabbath  laws — "  works  of  necessity"  being  expressly 
permitted — is  especially  liable  to  such  judicial  perver- 
sion. A  member  of  the  New  York  Bar  thus  describes, 
in  The  Christian  Union,  its  legitimate  interpretation  : 
"  One  view  in  which  the  judges  have  agreed  is  that 
the  law  does  not  mean  that  work  must  be  *  absolutely 
necessary,'  as  the  phrase  is.  The  law  contemplates 
that  the  community  has  a  general  need  that  all  should 
rest  on  Sunday  ;  most  of  the  affairs  and  doings  of 
week-day  life  are  less  important  than  this  need  of  a 
rest  day  ;  but  some  few  are  superior.  To  Jceep  the 
body  physically  sustained  by  food  ;  to  provide  facili- 
ties for  worship  during  some  hours  of  the  day  ;  to 
nurse  and  heal  the  sick  ;  to  provide  prompt  burial  of 


IS   THE   SABBATH   IMPERILED?  115 

the  dead — these  and  some  other  objects  are  superior 
to  the  need  of  general  repose.  Necessary  work  in- 
cludes all  that  is  indispensable  to  be  done  on  Sunday 
in  order  to  secure  attainment  of  whatever  is  more  im- 
portant to  the  community  than  its  Day  of  Rest.  An- 
other view  adopted,  is  that  the  law  does  not  mean  a 
personal  necessity^  but  one  arising  out  of  the  nature  of 
the  thing  to  be  accomplished  and  the  need  of  the 
community  for  it.  That  one  is  very  poor  and  in  great 
need  of  wages  is  not  the  kind  of  necessity  that  allows 
him  to  labor.  Another  view  widely  established  is 
that  the  Sunday  law  against  work  is  not  designed  to 
prevent  or  destroy  any  lawful  vocations  altogether. 
Therefore,  if  the  nature  of  a  business  or  a  process  is 
such  that  it  does  not  admit  of  a  cessation  once  a  week, 
whatever  must  needs  be  done  on  Sunday  to  keep  it 
going,  is  necessary.  Examples  are,  the  work  of  sea- 
men on  a  voyage,  the  duties  of  a  policeman  or  watch- 
man, the  prosecution  of  a  manufacture  which  cannot 
be  completed  in  six  days,  or  stopped  and  resumed. 
With  respect  to  all  those  business  matters  which  de- 
pend upon  the  course  and  events  of  nature,  courts  act 
on  the  common-sense  principle  that  whatever  can,  by 
good  judgment  and  forethought,  be  anticipated  or 
postponed,  cannot  be  deemed  necessary  ;  but  exigen- 
cies which  cannot  be  foreseen,  such  as  storms,  ship- 
wrecks, conflagrations  and  the  like,  create  a  necessity." 
But  these  reasonable  interpretations  have  been 
frequently  exceeded  by  judges  and  justices  whose  dic- 
tionary is  prejudice  or  politics.  Such  judicial  abuses 
of  the  Sabbath  law  are  liable  to  become  more  numer- 
ous as  enforcement  becomes  more  frequent,  unless 
there  is  an  improvement  in  public  sentiment,  which 
will  in  turn  improve  the  definitions  of  the  courts. 


Il6  THE   SABBATH    FOR   MAN. 

Fairy  literature  tells  of  a  magic  tent  boxed  in  a  wal- 
nut, that  on  being  taken  out  expanded  until  it  covered 
a  king  and  his  army.  The  writer  must  have  had  in 
mind  the  little  word  "  necessity"  as  it  is  stretched  in 
court  decisions,  especially  by  some  police  ///justices,  to 
cover  almost  the  whole  army  of  Sabbath-breakers. 

According  to  the  Neza  York  Tribune,  at  the  time  of 
the  enforcement  of  the  new  Penal  Code  (Dec,  1882), 
"  Justice  Power  decided  it  was  necessary  that  the 
public  should  be  kept  warm,  and  on  these  grounds 
discharged  John  Crumpton  and  Albert  Ricker  who  had 
sold  coal."  Justice  Bixby,  in  discharging  several 
cases,  expressed  the  opinion  that  "  servile  labor  was 
prohibited  only  when  it  interrupted  the  repose  and 
religious  liberty  of  the  community."  He  decided  also 
that  Sunday  shaving  by  barbers  was  a  necessity. 
Furthermore,  he  decided  that  "  the  law  did  not  forbid 
the  sale  of  newspapers  ;  it  was  intended  only  to  stop 
general  trafific."  Other  justices  "  decided  that  Sunday 
newspapers  were  a  "moral  necessity."  Many  of  the 
lowest  dens  of  the  city  secured  judicial  protection  in 
breaking  the  Sabbath  laws  in  the  form  of  injunctions, 
whose  injustice  Judge  Noah  Davis  afterward  de- 
nounced. 

This  whole  burlesque  of  language  and  law  is  signifi- 
cant because  it  may  occur  again  in  any  large  city 
where  Sabbath  laws  are  strongly  enforced,  unless  more 
care  is  taken  in  the  constitution  of  the  courts,  and 
unless  the  friends  of  Sabbath  observance  at  such  times 
instruct  the  justices  through  influential  lawyers,  which 
was  not  done  in  the  cases  referred  to. 

The  second  act  in  this  burlesque  was  a  still  more 
"  liberal  interpretation"  of  the  laws  by  the  Police 
Commissioners  after  a  Sabbath  or  two  of  enforcement 


IS   THE    SABBATH    IMPERILED?  11/ 

— interpretations  which  even  an  anti-Sabbath  news- 
paper in  Brooklyn  was  constrained  to  call  "  palpable 
distortion  of  the  English  language."  Under  that 
same  classification  we  may  mention  the  decision  of  a 
Long  Island  City  justice  in  1884.  An  Irishman  was 
arraigned  for  playing  base-ball  on  the  Sabbath.  The 
Justice  (?)  discharged  him  on  the  plea  that  he  was 
playing  only  "  for  pastime,"  and  that  it  was  in  "an 
enclosed  ground."  ^** 

An  Indiana  judge  decided  that  selling  cigars  on  the 
Sabbath  was  "  as  much  a  work  of  necessity  as  selling  a 
cup  of  tea."  A  child  of  six  years  could  refute  such 
sophistry  and  that  of  the  New  York  justices  already 
referred  to.  It  is  not  necessary  to  the  enjoyment  of  a 
cigar  that  it  should  be  newly  boiled,  nor  is  it  necessary 
in  order  to  keep  the  public  warm  that  they  should 
buy  their  coal  on  Sunday.  Think  of  a  judge,  after 
making  such  a  decision  about  "  necessity,"  locking  up 
a  poor  tramp  for  some  lesser  perjury  uttered  in  the 
witness  box  !  Dispensing  such  stuff  for  law  is  hardly 
better  than  the  custom  of  some  restaurants  that  sell 
whiskey  on  the  Sabbath  as  "  cold  tea." 

In  St.  Louis,  when  the  state  Sabbath  law  was  being 
enforced,  in  1883,  the  slums  and  saloons  found  a  judge 
to  protect  them  by  suspending  the  enforcement  of  the 
law,  on  the  pretence  that  a  previous  statute,  which  had 
not  been  repealed,  gave  the  city  certain  privileges 
which  exempted  it  from  the  provisions  of  the  state  law 
in  question. 

From  Tennessee,  where,  in  1884,  there  was  some 
enforcement  of  Sabbath  laws,  a  judge  writes  me : 
"  There  is  no  sort  of  danger  of  a  repeal  of  the  law. 
The  only  question  is  as  to  how  latitudinarian  may  be 
the  construction  given  to  *  necessity  and  charity.'  " 


Il8  THE   SABBATH    FOR   MAN. 

A  Virginia  lawyer,  who  has  been  a  member  of  the 
Legislature,  says  :  "  The  rulings  of  judges  on  moral 
questions  can  not  be  foretold." 

That  the  Sabbath  is  in  perils  of  courts  elsewhere 
than  in  the  United  States  is  evident  from  a  petition 
recently  sent  to  the  House  of  Commons  of  Canada, 
asking  that  the  present  Sabbath  law  be  amended, 
because  it  is  in  some  points  "  rendered  ineffective  in 
consequence  of  the  manner  in  which  some  of  its  pro- 
visions have  been  interpreted." 

It  seems  almost  useless  to  send  men  to  legislatures 
and  parliaments  to  make  laws  when  they  can  be  so 
easily  unmade  by  the  courts  and  police. 

The  foregoing  facts  and  opinions  give  point  to  the 
fun  in  the  following  item  from  a  Denver  paper,  which 
is  entitled,  "A  Clever  Scheme."  "Said  Jones — 
'  We're  going  to  run  Bh'fkins  for  judge  this  fall.'  Said 
Smith — *  Blifkins  !  What  does  he  know  about  law  ?  ' 
*  Nothing  at  all.  He  never  saw  a  law  book.  That's 
the  reason  we're  going  to  run  him.  We  think  if  he  is 
ignorant  of  lazv  we  may  get  a  little  justtce.'  " 

(3)  Lazvyers  have  a  share  with  the  juries  and  judges, 
whom  some  of  them  influence  to  false  decisions,  in  the 
injustice  done  to  the  Sabbath  by  some  of  the  courts. 
One  lesson  of  the  Cincinnati  riots  is  that  bar  associa- 
tions, if  they  do  not  wish  to  lower  the  moral  standing 
of  their  profession  to  that  of  their  chief  tricksters, 
must  carefully  purge  their  membership  of  knavish  law- 
yers, as  associations  of  physicians  have  no  fellowship 
with  quacks. 

It  is  not  a  good  omen  that  some  of  the  law  periodi- 
cals, in  recording  Sabbath  laws  and  judicial  interpreta- 
tions of  them,  frame  them  in  such  ridicule  or  criticism 
as  shows  the  editors'  hostility  to  anything  stricter  than 


IS   THE    SABBATH    IMPERILED?  1 19 

a  Continental  Sunday,  and  favorable  to  the  judicial 
stretching  of  these  laws  to  aid  the  escape  of  those 
whom  the  makers  of  the  laws  intended  to  punish. 

After  all,  the  courts  are  appointed  by  King  Every- 
body in  America,  and  every  improvement  of  public 
sentiment  will  be  felt  in  the  courts  as  surely  as  a 
change  of  weather,  so  that  our  perils  of  courts, ^^^  as 
well  as  our  perils  of  legislatures,  can  be  most  effect- 
ually cured  by  the  work  of  press  and  pulpit  in  cultivat- 
ing a  stronger  public  sentiment  in  favor  of  Sabbath 
observance. 

3.  The  Sabbath  is  in  perils  of  enforcements  and  no7i- 
enforcements. 

(i)  There  is  danger  of  malicious  and  untimely  en- 
forcement. The  police  of  large  cities  are  not  always 
in  sympathy  with  Sabbath  lavvs,"  and  there  is  danger 
that  when  they  are  compelled  to  enforce  them,  without 
due  oversight  by  the  friends  of  Sabbath  observance, 
they  will  do  it  in  a  needlessly  offensive  manner,  in 
order  to  cause  their  repeal  or  modification. 

The  foUov/ing  specimen  paragraph  appeared  in  the 
New  York  Tribune  during  the  spasmodic  enforcement 
of  the  Sabbath  laws  in  New  York,  in  1882  :  "  '  We  are 
trying  to  make  the  Code  as  obnoxious  as  possible  in 
order  to  have  it  done  away  with,'  said  a  sergeant  at 
the  Seventh  Precinct  Station.  *  It  is  only  the  work  of 
these  sanctimonious  Sabbatarians.*  The  Code  was 
certainly  enforced  in  the  most  obnoxious  manner  pos- 
sible in  this  precinct."  The  Tribune  goes  on  to  say  : 
*'  The  police,  as  a  rule,  seem  to  be  viore  bent  on  7naking 
the  lazvs  odious  than  on  enforcing  them  as  a  sense  of 
duty.** 

Even  friends  of  the  Sabbath  sometimes  injure  their 


120  THE    SABBATH    FOR    MAN. 

cause  by  premature,  and  so  unsuccessful,  enforce- 
ment. 

(2)  There  is  more  danger,  however,  of  corrupt  or 
cowardly  non-enforcement.  The  Tribune,  in  the  issue 
just  referred  to,  tells  of  a  policeman  who  said  to  a  to- 
bacconist, whose  business  was  not  then  lawful  on  the 
Sabbath,  "  I'll  be  back  this  way  in  a  half  hour,  and  if 
those  shades  are  not  pulled  down  I'll  arrest  the  person 
in  charge.  Sell  all  the  cigars  you  want  to,  but  dont  let 
vie  see  you  doing  it. ' ' 

What  a  commentary  on  the  evident  collusion  of  the 
police  with  law-breaking  is  the  fact  that  on  the  Sab- 
bath following  those  I  have  referred  to,  118  persons 
were  arrested  for  being  drunk  in  the  streets  of  New 
York,  and  only  2  for  selling  liquor  !  The  New  York 
Tribune  rebuked  this  criminal  neglect  of  duty,  some 
months  afterward,  on  a  Monday  following  a  Sabbath 
when  all  the  saloons  in  Brooklyn,  Philadelphia  and 
Cincinnati  had  been  closed  up,  back  doors  and  all,  de- 
claring that  the  same  thing  could  be  permanently  done 
in  New  York,  and  should  be.  Not  to  enforce  a  law  is 
rewarding  law-breakers  at  the  cost  of  those  in  the  same 
business  who  keep  it. 

A  Virginia  lawyer  says  of  the  Sabbath  law  against 
work,  "  I  never  heard  of  this  law  being  enforced."  A 
lawyer  practising  in  Rhode  Island  and  Connecticut 
says  of  their  Sabbath  laws  :  "  All  are  dead,  except 
when  they  come  up  in  a  civil  suit,  such  as  a  claim  for 
damages  for  injuries  received  from  a  defect  in  the 
highway  by  a  man  traveling  on  Sunday."  Henry  E. 
Young,  in  a  paper  read  before  the  American  Bar  Asso- 
ciation in  1880,  said  :  "  The  laws  for  the  observance  of 
Sunday,  though  on  the  statute  books  of  all  our  states, 
have  fallen  into  such  disuse,  that  they  seldom  come  to 


IS   THE    SABBATH    IMPERILED?  121 

the  attention  even  of  our  profession,  except  when  used 
as  a  short-hand  way  of  getting  rid  of  some  nuisance  on 
Sunday  which  is  otherwise  prohibited  ;  or  when 
pleaded  by  some  corporation  as  a  defence  to  some 
action  for  neglect  of  duty." 

How^ever,  there  are  instances  of  enforcement  here 
and  there,  suggesting  what  might  be  done  elsewhere. 
For  instance,  a  judge  in  Fort  Wayne,  Indiana,  in  the 
spring  of  1884,  according  to  the  New  York  Tribune^ 
indicted  the  manager  of  a  local  club  for  playing  base- 
ball on  the  Sabbath,  which  "  created  a  great  excite- 
ment in  Western  cities  for  fear  the  action  might  be 
copied."  It  has  been  copied  in  too  few  places.  It 
was  copied  in  Jersey  City,  in  Lebanon,  Pa.,  and  in 
Columbus,  Ohio,"  but  all  through  the  summer  of 
1884  Sunday  base-ball  games,  in  defiance  of  law,  were 
reported  from  Chicago,  St.  Louis,  Cincinnati,  Indian- 
apolis, Louisville,  Milwaukee,  Dubuque  and  Kansas 
City. 

The  good  citizens  of  these  latter  cities  might  well 
ponder  the  gallant  fight  in  Columbus,  Ohio,  against 
this  popular  crime  of  Sunday  base-ball.  When  it  had 
long  been  tolerated,  the  Hocking  Valley  and  Toledo 
R.  R.  decided  to  share  with  the  base-ball  association 
in  the  profits  of  the  crime,  and  so  began,  on  May  i8th, 
1884,  the  plan  of  running  Sunday  excursion  trains  to 
bring  to  the  ball  games  the  people  of  surrounding 
towns.  The  first  Sabbath  of  this  new  arrangement 
brought  into  that  city  a  rough  crowd  of  20,ocmd  Sab- 
bath desecrators,  who  filled  the  saloons,  brothels  and 
streets  with  their  hellish  revelry,  and  transformed  the 
Sabbath  into  the  devils'  day.  It  was  a  wholesome 
plaster  to  arouse  the  friends  of  the  Sabbath  and  of 
law.     The  managers  of  the  offending  railroad  promptly 


122  THE    SABBATH    FOR    MAN. 

yielded  to  the  protest  of  leading  citizens,  and  the 
Sunday  excursion  trains  did  not  run  a  second  Sab- 
bath ;  but  the  base-ball  association  defied  all  protests, 
declared  that  the  national  game  could  not  be  sustained 
without  the  Sunday  profits  of  the  business,  aad  it  was 
only  by  resort  to  the  courts  that  this  law-breaking  was 
at  length  stopped  on  the  last  Sabbath  of  June.  This 
success,  we  are  assured,  is  to  be  followed  up  by  a 
movement  to  execute  the  law  against  the  Sunday 
opening  of  saloons. 

About  the  same  time  an  attempt  on  the  part  of  the 
preside-nt  of  the  Chicago  Driving  Park  to  introduce 
Sunday  racing  aroused  even  Chicago,  which  was 
quietly  allowing  Sunday  theatres  and  Sunday  ball 
games  to  trample  on  her  laws,  to  such  indignation  and 
legal  action  as  prevented  even  one  such  Sunday  race. 
Equal  earnestness  might  have  prevented  Sunday  thea- 
tres and  ball  games,  and  could  even  now  suppress 
them. 

These  incidents  are  hopeful  in  proving  that  senti- 
ment in  favor  of  the  Sabbath  is  not  wholly  dead  even 
where  it  is  sound  asleep. 

Another  suggestive  incident  in  the  history  of  the 
enforcement  of  Sabbath  laws  is  the  course  of  Governor 
Waller,  of  Connecticut,  when  Mayor  of  New  London, 
in  regard  to  a  proposed  Sunday  excursion  by  steamer 
from  that  city.  He  took  a  position,  which  every 
mayor  should  take,  but  which  so  few  do  take,  that  his 
action  has  become  a  matter  of  notoriety.  He  declared 
that  he  was  bound  to  enforce  existing  laws,  whether 
he  liked  them  or  not  ;  and  accordingly  he  prevented 
the  excursion.  Yet  more  exceptional  was  the  vigor- 
ous enforcement  of  the  Sabbath  laws  in  Jacksonville, 
Florida,    by  the   Jewish   mayor,    who  took  the  same 


IS   THE   SABBATH    IMPERILED?  123 

ground.     Who  has  authorized   any  mayor   or   police 
officer  to  make  distinctions  among  law-breakers  ? 

A  reform  candidate  for  mayor  of  Chicago,  a  few 
yaars  ago,  thinking  to  catch  votes,  said,  in  a  public 
meeting,  "  If  elected,  I  shall  exercise  a  wise  discretion 
in  executing  the  laws  in  accordance  with  public  senti- 
mxCnt."  That  sentence  defeated  him,  as  he  deserved 
to  be.  Such  a  "  discretion"  is  disloyalty  to  the  oath 
which  every  executive  takes  to  faithfully  execute  all 
the  laws.  Hon.  John  Wentworth  rebuked  the  remark 
by  saying,  "  I  know  of  no  expression  of  public  senti- 
ment except  the  laws."  They  are  public  sentiment 
crystallized.  It  has  no  other  authentic  and  reliable 
expression. 

The  few  Christians  who  believe  that  civil  officers 
should  do  nothing  to  protect  the  Sabbath,  but  leave  it 
wholly  in  the  realm  of  religious  persuasion,  would  do 
v/ell  to  ponder  the  course  of  Mayor  Nehemiah,  of 
Jerusalem.  He  not  only  remonstrated  with  Sabbath- 
breakers,  but  commanded  that  the  city  gates  should 
be  closed  at  the  opening  of  the  Sabbath,  in  order  to 
shut  out  the  Tyrian  traders  and  others  who  had  been 
accustomed  to  bring  fish,  figs  and  wine  into  the  city 
to  sell  on  Sabbath  mornings.  These  traders,  thinking 
to  find  some  opportunity  to  sell  their  wares  on  the  sly, 
despite  the  laws,  lodged  near  the  v»^alls  of  Jerusalem 
once  or  twice  ;  whereupon  Mayor  Nehemiah  "  testi- 
fied against  them,  and  said  unto  them.  Why  lodge  ye 
about  the  wall  ?  If  ye  do  so  again,  I  zvill  lay  hands 
on  you.  From  that  time  forth  came  they  no  more  on 
the  Sabbath."  ^°  Such  a  ruler  can  secure  a  quiet  Sab- 
bath, even  where  three  fifths  of  the  population  are 
Roman  Catholics,  as  Montreal  proves. 

The  Law  and   Order  Leagues,  organized   in  many 


124  THE    SABBATH    FOR    MAN. 

cities,  have  done  so  much  in  creating  pubh'c  senti- 
ment, and  in  rousing  in  the  police  and  courts  a  greater 
interest  in  neglected  laws,  and  in  promoting  their 
enforcements,  that  this  method  of  improving  Sabbath 
observance  can  be  heartily  commended  for  universal 
adoption.  Citizens  enforcement  of  Sunday  laws  is 
wiser  than  chiirchly  enforcement. 

An  English  lady  says,  **  The  Americans  have  the 
best  laws  in  the  world,  if  they  would  only  ejtforce 
them.*'  Instead  of  that,  the  legislatures  are  contin- 
ually making  new  laws  to  throw  on  the  large  heap  of 
**  dead  letters."  In  the  United  States,  a  party  is 
needed  whose  whole  platform  shall  be  these  three 
words  : 

ENFORCEMENT   OF   LAW. 

The  way  to  prove  good  laws  and  improve  bad  ones 
is  to  enforce  them. 

4.  The  Sabbath  is  in  peril  in  the  United  States  be- 
cause of  the  national  habit  of  treating  the  laws  as  a  bill 
of  fare,  froju  whicJi  each  one  can  take  ivhat  he  pleases. 

Sabbath-breaking  is  but  one  symptom  of  the  national 
disease  of  wholesale  law-breaking.  Tell  a  respectable 
Englishman  that  he  is  violating  the  law,  and  he  an- 
swers, "I'm  sorry  there  is  such  a  law,  but  if  it's  the 
law,  I  must  obey  it."  Tell  a  respectable  American 
that  what  he  is  doing  is  against  the  law,  and  he  an- 
swers, "  I  don't  care  if  it  is."  According  to  the 
report  for  1884  of  the  National  Bureau  of  Education, 
even  a  law  so  important  to  the  safety  of  the  nation  as 
compulsory  education,  is  vigorously  enforced  only  in 
Massachusetts  and  Connecticut,  though  twenty  states 
have  it  on  their  statute  books.     In  one  of  the  quietest 


IS  THE   SABBATH   IMPERILED?  125 

country  villages  of  the  United  States,  where  an  un- 
usually large  proportion  of  the  population  is  religious,  I 
recently  saw  repeated  illustrations  of  this  American 
disease  of  law-breaking  in  the  fact  that  the  town 
ordinance  requiring  the  muzzling  of  dogs,  which  was 
posted  in  public  places,  was  neither  heeded  by  any 
considerable  number  of  the  people,  nor  enforced  at  all 
by  the  town  officers.  During  the  same  summer,  one 
of  the  wealthiest  citizens  of  New  York  was  drawn  as  a 
juror,  but  paid  no  heed  to  the  summons,  and  the  court 
paid  about  the  same  heed  to  his  contempt  of  it. 
These  are  but  samples  at  random.  Thousands  of 
respectable  people  violate  laws  habitually,  and  think 
no  less  of  themselves,  nor  are  they  less  esteemed  by 
their  neighbors  on  that  account.  This  is  especially  true 
of  the  Sabbath  laws.  How  many  orderly  and  even 
religious  people  patronize  newsdealers,  tobacconists 
and  confectioners  on  the  Sabbath  where  the  trade  is 
illegal  by  civil  as  well  as  Divine  laws  !  How  many 
respectable  Americans  fail  to  realize  that  they  are 
bound  to  keep  the  Sabbath  laws,  whatever  their  theo- 
logical opinions,  because  they  are  the  law  of  the  land  ! 
How  few  count  the  man  who  breaks  a  Sabbath  law  as 
a  criminal!  All  sorts  of  apologies  are  made  by 
respectable  people  for  law-breaking  Sunday  excursions 
— "  the  laborer's  hard  toil,  his  need  of  country  air,  the 
oppression  of  the  capitalists  who  refuse  their  work- 
men the  Saturday  half-holiday, "  etc.  But  a  thief  is  a 
thief  even  if  hunger  impelled  him  to  steal  ;  and  the 
man  who  violates  the  Sabbath  laws  is  a  criminal,  what- 
ever prompted  him  to  do  it.  Laws  might  as  well  be 
abolished,  if  every  man  is  to  do  what  is  right  in  his 
own  eyes. 

One  of  the  most  radical  cures  for  Sabbath-breaking 


126  THE   SABBATH   FOR   MAN. 

is  to  teach  prompt  and  soldierly  obedience  to  authority 
in  the  home,  the  school,  the  church,  that  it  may  be 
practised  also  in  the  State.  To  the  compulsory  educa- 
tion in  the  laws  of  health  that  is  being  introduced  in 
the  public  schools  of  the  United  States,  there  should 
be  added  compulsory  education  in  the  laws  of  the 
land.  But  obedience  to  authority  must  be  taught 
chiefly  at  home.  Dr.  Reuen  Thomas,  an  Anglo- 
American,  and  so  a  friendly  critic,  says  of  the  United 
States:  "It  is  no  secret  that  there  is  no  country  in 
the  world  where  children  have  so  much  influence  over 
their  parents  as  in  this.  I  presume,  on  the  principle  of 
development,  it  is  assumed  that  the  young  of  the 
rising  generation  must  necessarily  be  wiser  and  better 
than  the  old  of  the  generation  that  is  passing  away. 
Any  way,  the  fact  remains,  that  that  which  the  chil- 
dren strongly  desire,  their  parents  are  strongly  inclined 
to  grant  ;  and  how  '  to  train  up  a  parent  in  the  way 
he  should  go  '  is  the  assiduous  care  of  the  younger 
members  of  too  many  of  our  households."  Rev.  J.  R. 
Bass,  Chaplain  of  the  Kings  County  Penitentiary,  in 
Brooklyn,  after  seventeen  years'  study  of  criminals, 
says  :  "  In  almost  every  case  the  primary  source  of 
crime  is  the  want  of  proper  authority  and  restraint  on 
the  part  of  the  parents,  or  disobedience  on  the  part  of 
the  child."  It  is  time  that  the  new  American  gospel, 
"  Parents,  obey  your  children,"  should  be  changed 
back  to  the  Divine  original,  that  future  citizens  may 
learn  in  their  homes  the  first  lesson  of  self-governors — 
prompt  obedience  to  law. 

5.   The  Anglo-American   Sabbath  is  most  of  all  in 
peril  of  being  cha^iged  into  the  Continental  Sunday. ^''^ 
That  is   more  to  be    feared   than    the   Continental 


IS   THE   SABBATH    IMPERILED?  12/ 

plague,  for  its  effects  reach  deeper,  and  last  longer. 
Such  a  transformation  of  the  Sacred  Day  would  bring 
■with  it  other  transformations,  moral,  commercial, 
political.  Continental  novels.  Continental  toil.  Conti- 
nental politics,  travel  as  the  suite  of  the  Continental 
Sunday. 

What  is  the  Continental  Sunday  ?  Not  as  seen  by 
that  hurried  tourist  who  went  from  England  to  the 
Continent  for  a  few  weeks,  to  get  materials  for  a  favor- 
able article  about  its  Sundays,  and  relied  chiefly  upon 
his  own  casual  observation,  which  were  not  sufificiently 
sharp  to  find  out  by  four  Sundays  in  Spain  that  Sun- 
day bull-fights  were  a  part  of  a  Spanish  Sunday.  Mr. 
Rossiter,  to  whose  article  in  The  Nineteenth  Cefztiiry, 
of  June,  1884,  I  here  refer,  is,  however,  obliged  to  ad- 
mit that  the  Continental  Sunday  means  at  least  half  a 
day  of  shop'keeping,  with  some  servile  labor,  and  a 
great  deal  of  noisy  amusement  and  drinking. 

I  do  not  thus  rely  on  that  which  he  who  runs  may 
read,  but  have  supplemented  personal  observations 
with  the  written  testimony  of  long-time  residents. 

In  the  first  section  of  this  book  we  crossed  Europe 
seeking  elements  of  hope  for  the  friends  of  the  Sab- 
bath. We  shall  now  cross  it  again,  scouting  for  the 
perils  that  are  enwrapped  in  the  Continental  Sunday, 
whose  importation  to  British  and  American  shores  is 
seriously  proposed. 

What  is  the  influence  of  the  Continental  Sunday 
upon  health,  intelligence,  liberty,  morals,  religion,  in 
its  own  Continental  haunts  ? 

Bremmer,  in  his  book  entitled,  "  Excursions  in  Rus- 
sia," thus  pictures  the  Continental  Sunday  in  that 
empire  :  **  People  are  everywhere  busy  at  ivork  in  the 
fields,   and    the    market-places,    in   all    the    provincial 


128  THE   SABBATH    FOR   MAN. 

towns,  are  crowded  with  peasants  selling  potatoes, 
mushrooms,  apples,  turnips,  cucumbers,  etc.,  just  as 
on  the  ordinary  week  days."  The  only  difference,  he 
tells  us,  is  that  there  is  more  trading,  by  far,  on  the 
Sabbath  than  on  any  other  day,  as  it  is  the  favorite 
shopping  day  with  all  classes.  Rev.  Wm.  Rice  says 
that  in  Russia  (as  also  in  Poland  and  Greece,  where 
the  same  church  is  dominant),  "  it  is  no  unusual  thing 
to  see  gross  drunkenness  and  debauchery  following 
the  church  service,  and  participated  in  by  the  clergy." 
To  these  testimonies,  partly  in  the  way  of  confirma- 
tion, partly  of  supplement,  I  may  add  the  following 
statements  from  a  letter  of  July  nth,  1884,  from  the 
First  Secretary  of  the  Imperial  Russian  Legation  at 
Washington  :  "  The  Russian  Sunday  is  much  similar 
to  the  French  and  German  Catholic  Sundays.  It  is  a 
day  of  devotion  and  rest,  but  also  of  pleasure — and 
even  of  work,  if  there  should  be  necessity  for  it. 
Wine-shops  are  closed  during  hours  of  Divine  service 
by  police  regulation."  The  well-to-do  people  in 
Russia  make  the  Sabbath  a  holiday,  but  to  the  poor  it 
brings  double  work,  instead  of  rest. 

No  wonder  a  Sabbathless  people,  with  no  day  of 
protected  rest,  no  day  for  thought,  for  conscience,  for 
home,  for  religion,  has  become  a  mass  of  volcanic 
discontent,  ready  at  any  moment  to  exchange  the 
tyranny  of  a  monarch  for  the  greater  tyranny  of  a 
mob,  a  reign  of  crowned  despotism  for  a  popular  reign 
of  terror. 

As  to  the  Continental  Sunday  in  Bulgaria,  Rev.  F. 
L.  Kingsbury,  a  missionary  at  Samokov,  writes  me  as 
follows  :  **  Russian  influence  in  Bulgaria  is  still  power- 
ful. Last  week  a  Russian  M.D.  asked  me  to  ride  on 
horseback  with  him  on   the  Sabbath,  and  wondered  at 


IS   THE   SABBATH   IMPERILED?  1 29 

my  declining,  '  for,'  said  he,  '  the  Sabbath  with  us  is 
for  the  very  purpose  of  a  grand  holiday.'  The  law  in 
Bulgaria  does  not  pronounce  very  decidedly  on  the 
subject.  Recently,  by  a  special  ukase^  Sunday  drilling 
by  the  soldiers  has  been  prohibited,  which  is  a  long 
step  in  advance.  On  stormy  Sundays  we  generally 
have  a  larger  congregation,  because  the  people  cannot 
go  out  so  well  for  pleasure."  The  Rev.  D.  C.  Challis, 
Superintendent  of  Methodist  Missions  in  Bulgaria, 
contributes  the  following  additional  facts  about  the 
Continental  Sundays  of  that  country  :  "  So  far  as  I 
know,  the  Sabbath  is  on  a  level  with  all  other  holi- 
days. No  visible  work  is  allowed — that  is,  shops  must 
be  shut  up  until  after  church,  when  all  can  do  about 
what  they  please.  In  the  Danubian  towns  many  of 
the  shops  are  open.  In  the  interior  only  the  saloons 
are  usually  opened  on  Sunday.  I  have  never  heard  of 
any  arrests  for  Sabbath  work,  but  frequent  arrests  are 
made  and  fines  imposed  for  work  on  saints'  days,  and 
even  for  work  on  some  of  the  heathen  holidays,  which 
are  observed  quite  strictly  in  the  Balkan  region,  such 
as  Hail-day,  Wolf's-day,  Mouse-day,  Snake's-day,  etc. 
If  you  remonstrate  against  the  violation  of  the  Sab- 
bath, or  rather  its  degradation  below  saints'  days,  they 
are  quite  likely  to  reply,  '  Oh,  we  have  Sunday  every 

week,  but  Saint  's  day  only  comes  once  a  year  ! ' 

Foreigners,  as  far  as  I  knov/,  do  about  as  the  nativ^es 
do.  The  Bulgarian  Catholics  render  the  Fourth  Com- 
m.andment,  *  Honor  the  Holy  days.'  A  theological 
student  in  a  dispute  with  one  of  our  brethren  recently 
denied  that  the  Bible  requires  that  the  Sabbath  be 
kept  holy.  From  that  you  may  judge  of  the  quantity 
and  quality  of  the  orthodox  teaching  on  the  observ- 
ance of  the  Sabbath." 


130  THE   SABBATH    FOR   MAN. 

Passing  now  into  European  Turkey,  we  have  the 
following  description  of  the  Continental  Sunday  of 
Eastern  Roumelia,  by  Rev.  Robert  Thompson,  a  mis- 
sionary in  Philippopolis:  **  The  organic  statutes  provide 
that  all  shall  be  free  to  follow  their  religious  convic- 
tions, and  shall  be  protected  therein  ;  but  when  the 
Protestants  of  this  province  hoped  to  find  in  this  pro- 
vision ground  for  their  young  men  being  excused  from 
being  called  out  on  Sundays  to  take  part  in  the  drill 
of  the  Reserves,  they  found  themselves  sadly  disap- 
pointed. If  any  law  on  this  matter  can  be  said  to 
exist  here,  it  is  ecclesiastical  law.  The  Sunday  is  one 
of  the  Church  holidays,  and  has  to  be  observed  like  all 
the  rest  of  them.  The  Bulgarians  have  a  nam.e  for 
holidays  which  is  very  significant,  because  it  so  exactly 
describes  their  manner  of  observing  them,  Sundays  in- 
cluded. The  word  is  literally  *  empty  day,'  a  day  in 
which  nothing  is  done  ;  a  day  passed  in  lazy  or  in 
gossipy  idleness.  Although  the  ordinary  idea  of  the 
Sabbath  is  that  it  ought  to  be  an  '  empty  day,*  any 
infringement  of  this  custom  is  easily  condoned,  if  in- 
deed it  attracts  any  attention  at  all.  It  is  true  that 
the  shops  of  Christians  are  generally  closed  ;  yet  it  is 
not  uncommon  to  see  shop  doors  open,  though  the 
windows  may  be  shuttered,  and  to  observe  business 
being  carried  on  within.  The  pious  are  expected  to 
go,  and  do  go  to  an  early  morning  service  on  Sundays  ; 
but,  that  done,  they  are  free  to  spend  the  day  as  they 
like.  Custom  allows  Sunday  traveling,  Sunday  visit- 
ing, Sunday  entertainments,  both  public  and  private 
—  in  short,  anything.  Indeed,  Sunday  and  the  other 
holidays  arc  the  great  social  days  here,  devoted  to 
exchange  of  calls,  etc.  The  reason  for  this  is  that 
people  in  the  East  are  yet  only  beginning  to  make  use 


IS    THE    SABBATH    IMPERILED?  131 

of  their  evenings,  either  for  social  or  for  any  other 
purposes.  It  is  the  Eastern  custom  not  to  go  out 
after  dark  ;  and  the  ordinary  hour  for  retiring  is  very 
earl}^.  And  so,  since  the  evenings  cannot  be  utilized, 
and  the  daytime  is  devoted  to  business,  these  holidays 
must  be  seized  for  social  purposes.  The  attitude  of 
the  Romanists  is  much  the  same  as  that  of  the  Greek 
Church,  which  I  have  been  describing.  Perhaps  they 
make  a  little  more  of  their  Sunday  services,  but  that  is 
all.  The  attitude  of  foreigners  is  exactly  the  same  ; 
unless,  perhaps,  they  may  be  described  as  even  more 
indifferent  than  the  natives,  because,  not  understand- 
ing Bulgarian,  and  finding  here  no  churches  where 
services  are  conducted  in  their  own  language,  they  do 
not  go  to  church  at  all,  and  quickly  lose  any  little  re- 
spect for  the  Sunday  that  they  might  have  originally 
had.  This  attitude  of  the  foreigners,  especially  when 
they  happen  to  be  A^merican  or  British  residents  or 
travelers,  the  supposed  representatives  of  Protestant- 
ism, is  one  great  difficulty  that  we  have  to  contend 
against." 

A  native  evangelical,  Pastor  Boyadjieff,  of  Yambol, 
gives  further  particulars  about  the  Sundays  of  Eastern 
Roumelia.  He  says  :  "  Many  times  when  a  holiday 
falls  upon  Monday,  the  people  prepare  for  it  on  the 
vSabbath.  Elections,  with  almost  no  exception,  are 
held  on  the  Sabbath,  and  much  government  work  is 
done.  The  people  are  divided  into  the  militia,  who 
are  in  actual  military  service,  and  the  reserve,  which 
includes  all  the  able-bodied  men  under  thirty- four 
years  of  age.  They  are  required  to  drill  on  the  Sab- 
bath. On  this  account  no  young  men  can  go  to 
church.  Men  of  authority  say  that  these  laws  should 
be  perpetuated,    for   the   people   are   not   profited   by 


132  THE   SABBATH    FOR    MAN. 

attending  church.  In  larger  centres  the  places  of 
amusement,  drinking,  etc.,  are  all  open  after  noon, 
but  before  noon  they  only  open  the  door,  perhaps  that 
not  very  widely,  and  sell  whiskey  on  the  sly.  This, 
however,  is  true  only  of  three  or  four  places,  and  these 
are  the  largest  cities,  such  as  Philippopolis,  Bourgas,  and 
Bazardjik.  In  the  villages  the  people  are  very  relig- 
ious, but  are  so  ignorant  that  they  hardly  know  what 
is  their  duty.  The  villagers  generally  assemble  on  the 
Sabbath  in  an  open  place,  the  younger  people  finish- 
ing the  day  with  dancing.  It  is  a  rather  curious  fact 
that  at  times  the  priest  of  the  village  comes  out  to 
amuse  himself  as  a  spectator." 

Continental  Sundays  in  Greece,  despite  the  slight 
reform  in  the  matter  of  closing  shops  at  Athens,  to 
which  I  have  referred,  are  in  general  like  the  convivial 
Sundays  I  have  just  described.  I  saw  a  Greek  Sunday 
in  1880  at  Corfu.  The  city  was  filled  with  country 
people,  who  had  come  to  enjoy  the  annual  carnival. 
After  the  early  mass  these  devout  Greeks  gathered  in 
a  public  square  to  see  men  climb  heavenward  on  a 
greased  pole,  and  perform  other  amusing  feats,  which 
none  seemed  to  enjoy  more  than  the  priests,  who  were 
as  well  represented  in  the  laughing  crowd  as  any  other 
class  of  people.  No  wonder  these  modern  Greeks  are 
incapable  of  such  republics  as  flourished  in  ancient 
Greece,  incapable  even  of  furnishing  their  own  king, 
since  they  do  not  give  one  day  in  the  week  to  thought, 
but  fill  their  only  leisure  with  child's  play.  Such 
people  never  get  out  of  political  babyhood,  but  are 
content  with  the  rattles  which  kings  give  them  instead 
of  rights. 

As  to  the  Continental  Sundays  of  Italy,  it  is  enough 
to  say  that  I   saw  the  duplicate  of  this  Corfu  carnival 


IS    THE    SABBATH    IMPELLED?  1 33 

at  Naples  on  the  preceding  Sunday,  only  that  the 
laughing  priests  at  Naples  were  Roman  Catholics. 

What  are  the  facts  about  the  Continental  Sunday  of 
the  German-speaking  peoples  ?  It  is  pictured  at  its 
best  in  the  following  letter  from  one  of  the  smaller 
and  quieter  cities  ;  and  yet,  even  at  the  best,  it  will 
be  found  a  day  of  labor  and  business  as  well  as  of 
pleasure. 

Rev.  H.  S.  Pomeroy,  an  American  missionary  in 
Prague,  writes  thus  of  the  Continental  Sunday  in 
Austria  :  "It  is  customary  to  close  shops  at  i  P.M., 
and  then  the  people  go  to  concerts,  picnics  and  thea- 
tres, which  open  twice  on  Sunday.  I  know  of  but  one 
retail  store  which  is  closed  here  on  Sunday  morning. 
Many  shops  are  open  all  day.  The  newspapers  are  pub- 
lished. The  railroad  trains  run,  and  the  mails  are  de- 
livered in  the  morning  and  early  afternoon.  Churches, 
both  Protestant  and  Catholic,  are  open  in  the  morn- 
ing, but  not  in  the  afternoon.  The  Sabbath-observ- 
ance (?)  seems  to  be  practically  the  same  among  Prot- 
estants and  Catholics,  though  there  are  a  few  '  awak- 
ened '  parishes,  with  converted  pastors,  where  one  will 
find  more  regard  for  the  Sabbath.  The  only  days 
that  seem  at  all  like  our  American  Sunday  as  regards 
outward  appearance,  are  occasional  saints'  days.  In 
a  year  there  are  two  or  three  of  these  very  holy  days, 
— not  Sundays  unless  by  accident — which  are  nearly 
as  quiet  as  our  Sunday.  As  a  rule  Sunday  is  here  a 
day  quite  free  from  unusual  disturbances.  It  is  a  day 
of  special  amusement,  a  day  when  every  one,  at  least 
in  the  afternoon,  is  expected  to  wear  his  best  clothes, 
and  do  something  to  amuse  himself  ;  but  the  Bohe- 
mian amuses  himself  in  a  rather  quiet  and  orderly 
fashion.      The  strong  arm  of  the  law  is  ubiquitous,  and 


134  THE    SABBATH    FOR    MAN. 

Strikes  promptly  and  severely.  There  are  probably 
fifty  brass  bands  of  various  sizes  and  degrees  of  merit 
playing  in  and  about  Prague  on  a  fine  Sunday  in 
summer.  Of  course  v/e  require  our  members  to  keep 
Sunday.  We  have  services  forenoon,  afternoon  and 
evening,  and  no  one  of  our  people  would  think  of 
keeping  his  shop  open." 

Mary  Gordon,  writing  for  The  Advance,  of  Chicago, 
gives,  from  personal  observation,  the  following  facts 
about  the  Continental  Sunday  in  Berlin,  as  related  to 
the  workingmen  :  '*  Those  who  advocate  the  Intro 
duction  into  America  of  the  German  Sabbath  lay 
especial  stress  on  its  advantages  for  the  working 
classes.  They  argue  that  it  would  give  them  more 
recreation  and  enjoyment,  and  that  by  thus  throwing 
a  weekly  gleam  of  pleasure  into  their  hard  lives,  the 
monotony  would  be  broken  up,  and  the  men  and 
women  rendered  healthier  and  better,  both  in  body 
and  in  mind.  They  ask  that  the  Sabbath  be  no  longer 
called  *  the  Lord's-day,'  but  '  the  People's-day.* 
Germans  will  describe  to  you  their  charming  coffee 
and  beer  gardens,  with  their  merry  Sabbath  throngs. 
The  picture  is  a  bright  one,  but  they  only  show  you 
the  foreground.  Let  us  raise  the  curtain  a  little 
higher  and  get  a  glimpse  of  the  background.  There 
you  find  a  perspective;  stretching  far  back  over  Ger- 
many's past,  marked  by  long  lines  of  Sunday  toilers, 
working  on,  as  if  the  example  of  the  Creator  of  the 
universe  was  nothing  to  be  heeded.  In  the  afternoon 
many  of  these  laborers  drop  their  spades,  hammers 
and  ploughs,  and  wend  their  way  to  some  public  place 
of  amusement,  but  enough  remain  at  work  all  day  to 
keep  the  dark  lines  visible  till  the  sun  drops  down  be- 
hind the  landscape.      We  will  also  look  from  a  certain 


IS    THE    SABBATH    IMPERILED?  135 

familiar  window  in  Berlin.  It  is  Sunday  morning,  but 
yonder  is  a  bricklayer  at  work  on  a  new  house.  He 
makes  trip  after  trip  up  the  ladder  with  his  heavy 
burden  upon  his  shoulders,  while  the  knight  of  the 
trowel  sits  aloft  and  fills  the  air  with  the  metallic  ring 
of  his  tool.  In  the  yard  below  a  sawyer  keeps  on 
hour  after  hour  with  the  monotonous  squeak  of  his 
saw,  while  his  daughter,  a  girl  of  eighteen  years,  piles 
and  cuts  sticks  into  a  large  basket,  straps  it  to  her 
back,  and  carries  it  up  two  flights  of  stairs  to  the  wood 
chamber.  In  the  wash-house  of  a  neighboring  yard 
the  women  are  scrubbing  at  their  tubs.  A  noise  in 
the  adjoining  apartment  attracts  your  attention,  and 
370U  find  that  the  servants  have  been  set  to  remove  all 
the  furniture  and  clean  the  paint,  because  the  best 
time  to  do  it  is  when  the  Americans  have  gone  to 
church.  The  girl  who  has  just  brought  in  your  pitcher 
of  water  says  it  will  take  her  till  noon  to  finish  up  the 
ironing  left  over  from  the  day  before.  The  same  state 
of  things  prevails  in  the  country.  In  going  to  church 
Sunday  morning,  we  have  passed  fields  where  women 
were  patiently  hoeing  endless  rows  of  potatoes,  often 
with  children  two  or  three  years  old  clinging  to  their 
skirts,  swaying  about  in  the  loose  soil  and  crying  to  be 
taken  up.  So  much  for  the  Sabbath  morning  in  Ger- 
many. The  Germans  themselves  say  these  things  arc 
wrong  ;  still  they  are  content  to  keep  on  in  the  old 
way. 

"  '  But  look  at  our  charming  concert-gardens  on  Sun- 
day afternoon,'  cries  a  German  ;  *  are  they  not  the 
ver}^  pictures  of  enjoyment  ?  *  Let  us  pass  into  the 
concert-garden  and  see.  First,  we  observe  that  a 
large  proportion  of  the  people  there  are  not  strictly 
from   what   is   called   *  the  working  class. '     They  are 


136  THE    SAUBATir    I'OR    MAX. 

from  ranks  of  society  where  recreation  during  the 
week  is  much  less  rare,  and  therefore  less  necessary  on 
Sunday.  Then  do  not  for  a  moment  imagine  that  the 
poor  man  you  see  sipping  his  beer  with  his  little  Hans 
beside  him  is  to  be  found  in  the  concert-garden  every 
Sunday.  This  is  an  '  outing  '  for  both  him  and  his 
son.  His  Sabbath  morning  is  spent  working  at  his 
trade,  or  for  his  employers,  and  two  thirds  of  the  after- 
noons are  occupied  in  planting,  hoeing  or  harvesting 
his  own  little  garden.  He  knows  that  work  can  be 
done  on  Sunday,  therefore  the  odd  moments  of  the 
week,  when  an  American  would  set  his  house  or  gar- 
den in  order,  are  spent  in  smoking  his  pipe  or  dozing 
over  his  beer.  Almost  every  branch  of  industry  has 
its  hurried  and  busy  season,  when  many  of  those  em- 
ployed spend  nearly  or  quite  all  their  Sabbaths  at 
W'ork.  Thus,  though  the  places  of.  public  amusement 
are  well  patronized  on  Sunday  afternoon  by  people 
who  play  cards,  drink,  or  dance,  till  the  small  hours 
overtake  them,  we  may  safely  reckon  that  for  eveiy 
workingman  we  see  there  taking  one  of  the  few  air- 
ings of  the  season,  there  could  be  found  three  at  home 
occupied  in  some  kind  of  labor.  For,  as  we  have 
already  seen,  the  same  view  of  the  Sabbath  which 
makes  beer  gardens  and  theatres  admissible  on  Sun- 
day, makes  sewing,  scrubbing,  digging  potatoes  and 
building  houses  admissible  ;  and  it  takes  no  very  deep 
thinking  to  see  that  poor  people,  in  need  of  money, 
will  for  the  most  part  stay  at  home  to  save  or  to  earn, 
rather  than  go  out  and  spend.  Theatres  and  dancing 
are  not  to  be  had  gratis,  and  are  by  no  means  to  be 
indulged  in  every  Sunday  by  the  whole  family. 

"  We  once  hired  apartments  of  a  woman  who  kept  an 
embroidery  shop.      We  often  passed  through  the  store 


IS   THE    SABBATH    IMPERILED? 


0/ 


in  going  out,  to  have  a  pleasant  word  with  the  land- 
lady. Sunday  morning  always  found  her  sitting  in  the 
same  corner  she  occupied  every  day,  bent  over  her 
work,  counting  threads  and,  stitch  by  stitch,  wearily 
working  her  colorless  life  into  gay  flowers,  destined  to 
adorn  some  fine  salon.  Her  face  looked  so  wan  that 
one  day  on  returning  from  church  we  stopped  at  the 
counter  and  asked  :  *  Do  you  never  have  any  Sun- 
day ?  '  '  Oh,  yes,  one  can  have  good  thoughts  while 
sitting  at  work,'  was  the  evasive  reply.  *  And  do  you 
never  close  your  shop  and  go  out  ?  '  we  continued. 
*  Seldom  ;  perhaps  a  few  times  a  year,  toward  night. 
I  can't  afford  it.  I  have  my  living  to  earn.  That  will 
do  for  rich  people.'  An  American  advocate  of  the 
German  Sabbath,  being  present  at  the  concert-garden, 
and  seeing  that  tired  face  bent  over  a  cup  of  fragrant 
coffee  one  of  those  '  few  times  a  year  '  might  have  ex- 
claimed, *  Behold,  how  good  a  thing  it  is  to  give  these 
weary  workers  one  merry  day  in  seven  !  '  But  he 
would  not,  perhaps,  have  taken  the  trouble  to  go  and 
learn  from  the  old  mother  who  was  tending  store  mean- 
while, that  forty-five  of  the  Sabbaths  of  the  year,  and 
at  least  the  mornings  of  the  remaining  seven,  were 
spent  by  her  daughter  just  as  she  spent  the  Saturdays 
and  Mondays  which  touched  them  on  either  side.  If 
shopping  is  done  on  Sunday,  of  course  stores  must  be 
kept  open.  There  is  a  law  in  Germany  that  no  mer- 
chant shall  sell  anything  during  the  hour  and  a  half  in 
which  public  worship  is  held.  At  that  time,  there- 
fore, most  of  the  stores  have  half  the  door  closed,  and 
some  of  the  merchants  are  conscientious  to  that  mor- 
bid degree  that  the  key  is  turned  in  the  other  half. 
But  as  soon  as  the  service  is  over,  the  doors  fly  open 
with  a  promptness  which  suggests  some  one  behind 


138  THE    SABBATH    FOR    MAN. 

each  with  the  hand  on  the  latch,  saying,  '  One  to  make 
ready.*  We  know  a  young  man  who,  Sunday  after 
Sunday,  works  all  day  at  his  figures.  He  gives  as  a 
reason  for  so  doing  that  he  earns  extra  money,  and 
that  he  cannot  keep  his  books  in  order  without  it.  He 
frequently  goes  to  the  beer  garden  in  the  afternoon  of 
his  less  busy  season,  but  the  days  that  find  him  there 
are  less  frequent  than  those  which  find  him  over  his 
books.  Sunday  afternoon  in  the  country  is  no  less 
subject  to  invasion.  We  have  counted  thirty  women 
in  one  grain  field  binding  sheaves.  The  early  morning 
of  the  day,  '  so  calm,  so  bright,'  had  called  them  to 
their  labor,  and  as  we  saw  them,  the  setting  sun  was 
throwing  .its  slant  rays  athwart  their  weary  faces. 

"  But  some  one  asks,  *  Do  not  the  Germans  go  to 
church  ?  '  They  are  not  habitual  church-goers  as  we 
understand  the  term.  As  we  have  seen,  Sunday  has 
too  many  other  interests  and  occupations  for  that. 
You  will  hardly  find  any  one  in  the  middle  or  lower 
classes  who  does  not  attend  church  once  in  a  while — 
on  a  fete  day,  perhaps — and  there  are,  of  course,  indi- 
viduals who  habitually  go  to  church  Sunday  morning  ; 
but  the  majority  of  the  people  content  themselves 
with  an  occasional  visit  to  the  sanctuary.  There  is 
but  one  service,  and  that  is  just  as  irksome  to  the 
Germans  as  our  two  services  are  getting  to  be  with  us. 
A  merchant  at  whose  counter  we  often  made  pur- 
chases, exclaimed  one  day,  '  How  can  you  Americans 
go  to  church  every  Sunday  !  I  go  once  a  year,  at 
Easter,  and  it  gives  me  such  gloomy  thoughts  that  I 
do  not  get  over  it  for  a  week.'  Our  landlady  ac- 
companied us  to  church  Whitsunday,  and  had  been 
but  once  before  since  the  last  Whitsunday.  The 
extra    Sunday    dinner,    which    is    indispensable    in    a 


IS    THE    SABBATH    IMPERILED?  1 39 

German  family,  keeps  the  housekeeper  from  Sunday- 
services. 

"  We  may  say,  then,  that  for  the  lower  classes  in 
Germany,  Sunday  is  only  a  half-holiday  at  best,  often 
not  that,  and  the  religious  element  in  it  is  like  Grati- 
ano's  '  two  grains  of  wheat  hid  in  a  bushel  of  chaff.' 
This  is  the  Sabbath  that  we  are  asked  to  transplant 
into  American  soil,  nay,  that  is  already  transplanted 
into  many  Western  cities.  But  will  it  meet  the  wants 
of  our  \vorkingmen,  already  restive  under  their  bur- 
dens ?  Take  away  the  sanctity  of  the  day,  keep  farm 
laborers  in  the  field,  open  stores,  mills,  warehouses, 
and  other  places  of  business  on  Sabbath  morning  ; 
close  them  after  dinner  to  open  concert  and  dancing 
halls,  beer  gardens  and  theatres  ;  and  would  such  a 
*  People's-day  '  be  better  than  a  '  Lord's-day  '  ?  We 
believe  it  to  be  in  vai?i  to  tJiink  of  introducing  the  diver- 
sions of  the  European  Sabbath  without  its  labor.  Once 
take  away  the  sacredness  of  Sunday,  and  you  only  open 
another  tive7ity-four  hours  to  the  avarice  and  cupidity  of 
man.  This  has  been  the  unfailing  result  both  in  Cath- 
olic and  Protestant  countries  ;  even  laws  to  the  con- 
trary are  of  no  avail." 

That  the  Continental  Sunday  of  the  Germans  is  a 
day  of  increasing  toil  to  the  poor,  as  well  as  a  day  of 
gayety  to  the  rich,  is  still  more  impressively  shown  by 
numerous  recent  petitions  and  protests  of  the  German 
people  against  Sunday  work  of  which  I  have  already 
spoken,  and  by  many  others  to  which  I  shall  now  refer. 
In  Germany,  in  1865,  the  Printers'  Society  of  Berlin 
issued  an  appeal,  in  which  they  affirm  the  absolute 
need  of  mental  and  bodily  rest  after  six  days'  hard 
work,  both  for  the  health  and  the  elevation  of  the 
workman  ;  and  that  six  days'  wages  should  be  enough 


I40  THE    SABBATH    FOR    MAN. 

for  seven  days'  support  ;  and  that  experience  proves 
that  a  man  is  not  bettered  in  this  respect  by  working 
seven  days  ;  and  they  invite  all  labor  organizations 
and  well-disposed  employers  to  join  them  in  agitating 
against  the  disastrous  custom  of  Sunday  work  in  in- 
dustrial establishments.  In  1872  petitions  in  favor  of 
legal  provisions  for  the  Sunday  rest  of  the  working 
classes  were  presented  to  the  Imperial  Diet,  and  were 
advocated  by  General  von  Moltke  and  others  ;  but 
no  action  upon  them  was  taken.  The  next  year  they 
were  renewed,  with  a  much  larger  number  of  names. 
A  prominent  member  of  the  Diet  declared  Sunday  ob- 
servance to  be  "a  fundamental  right  of  the  German 
people,  the  basis  of  the  highest  inalienable  and  indis- 
pensable human  rights."  A  motion  to  take  measures 
toward  the  substantial  protection  of  Sunday  rest  for 
all  workingmen  in  factories  met  with  opposition,  and 
was  amended  so  as  to  apply  only  to  women  and  chil- 
dren. "  The  '  German  social-democrats  '  have  taken 
active  part  in  these  movements.  At  the  Gotha  Con- 
ference of  the  Communists,  in  May,  1875,  at  which  was 
organized  what  is  now  called  the  *  Socialistic  Labor 
Party  of  Germany,'  a  programme  was  issued  of  what 
they  demand  under  the  present  state  of  society,  one 
item  of  which  is,  '  tJie  prohibition  by  the  state  of  Sun- 
day labor.'  "  "A  mass-meeting  of  workingmen  of  all 
classes,  held  in  Vienna,  adopted  resolutions  in  which 
they  declare  that  the  interests  of  working  people  are 
closely  bound  up  with  those  of  all  classes,  so  that  the 
whole  community  receives  the  benefit  of  whatever 
benefits  them  ;  that  hitherto  the  capital  importance  to 
workingmen  of  a  regular  day  of  rest,  alike  in  its  sani- 
tary, moral  and  intellectual  influence,  has  not  been 
generally  recognized.     They  therefore  resolved  that  it 


IS   THE    SABBATH   IMPERILED?  I4I 

is  the  duty  of  all  classes  to  work  together  to  obtain 
It.  ""^  In  all  parts  of  Germany  "  workhigmen  and 
employes  in  stores  are  petitioning  for  their  right  to 
rest."  "  Petitions  have  been  addressed  to  the  Impe- 
rial Parliament  asking  for  the  suppression  of  Sunday 
work  in  factories  and  shops."  "  The  German  Society 
of  Paper  Manufacturers,  at  their  general  meeting  at 
Nuremberg  recently,  agreed  to  seek  by  voluntary  con- 
sent of  the  members  the  entire  cessation  of  work  on 
Sunday,  except  in  cases  of  absolute  necessity."  "  In 
1883  "  a  petition  signed  by  over  six  thousand  persons 
was  presented  to  the  German  Reichstag,  asking  for  a 
law  closing  all  commercial  and  industrial  establish- 
ments on  Sunday." 

One  of  many  movements  which  manifest  the  grow- 
ing discontent  of  all  classes  in  Germany  with  the  Con- 
tinental Sunday  is  the  "  German  Society  of  the 
Friends  of  the  Workingmen  and  their  Sunday,"  one 
of  whose  chief  objects  is  thus  stated  :  "  To  recover 
and  conserve  for  the  German  people  one  day  of  rest 
after  six  days  of  labor  ;  to  promote  the  observance  of 
this  rest  day  as  a  day  of  worship  and  religious  train- 
ing, as  well  as  a  day  of  refreshment  and  pure  and  law- 
ful enjoyment."  God  grant  that  Great  Britain  and 
the  United  States  may  never  make  the  blunder  of 
Germany  in  losing  the  day  of  rest  and  religion.  Let 
us  prevent  rather  than  repent.  Let  us  retain  and  con- 
serve, lest,  by  and  by,  we  find  it  next  to  impossible  to 
"  recover  and  conserve." 

"  At  a  recent  meeting  of  the  General  Synod  of 
Prussia,  representing  twelve  million  adherents,  to 
which  all  the  provinces  of  Germ.any  sent  up  loud  com- 
plaints concerning  the  disturbance  of  Sunday  rest,  it 
was  reported  by  the  Supreme  Council  that  in  Saxony 


142  THE   SABBATH    FOR   MAN. 

especially  household  work  goes  on,  like  washing,  bak- 
ing, or  slaughtering  animals.  Large  estates  which 
give  the  good  example  of  a  Christian  celebration  of 
Sunday  are  very  seldom  found.  In  Prussia,  Pome- 
rania,  Brandenburg,  and  Posen,  the  laborers  employed 
on  the  large  estates  do  their  own  field  work  only  on 
Sunday.  The  peddling  traffic  fairly  blossoms  on  Sun- 
day, on  account  of  the  Jews,  who  observe  their  own 
Sabbath,  but  go  through  the  villages  incessantly  on 
Sunday.  Posen  and  Pomerania  complain  particu- 
larly of  this.  The  Synods  about  Berlin  have  special 
grievances,  as  when  the  Berlin  cattle  show  was  opened 
on  Ascension  Day,  and  when  Sunday  horse  races  and 
Turner  exhibitions  take  place  in  the  very  hours  of 
Divine  service.  As  consequences  of  the  everywhere  in- 
creasing Sunday  desecration,  the  communication  men- 
tions estrangement  from  God,  unbelief,  disturbance  of 
the  marriage  bond  and  of  family  life, drunkenness  get- 
ting the  upper  hand,  unchastity,  crimes  against  prop- 
erty, murder  and  suicide,  rapid  consumption  of  the  life 
forces  of  individuals  and  of  the  people,  injury  to  the 
commonwealth,  multiplication  of  excesses,  furthering 
of  the  Socialistic  movement.  The  memorial  of  the 
Supreme  Council  closes  with  the  remark  that  the 
growing  complaints  about  this  shameful  state  of  things 
must  be  considered  as  a  sign  of  reaction  in  the  spirit 
of  the  people  which  yet  remains  sound.  The  wish  is 
expressed  that  *  State  and  Church,  school  and  home, 
work  together  that  this  now  shaken  ground-pillar  of 
human  society  may  again,  in  rejuvenated  Germany,  be 
fastened  firm.'  "  This  document  is  worth  many  times 
over  all  the  observations  of  travelers  who  see  only  a 
part  of  the  land,  and  that  for  only  a  little  while.  At 
this  Synod,  Dr.  Bauer,  court  preacher,  of  Berlin,  men- 


IS   THE   SABBATH    IMPERILED  ?  143 

tioned,  In  an  earnest  appeal  for  better  Sunday  observ- 
ance, as  indications  of  a  decreasing  sentiment  of  respect 
for  the  Sabbath,  that  respectable  people  used  the  day 
for  hunting,  turning,  music  festivals,  noisy  proces- 
sions, matinees,  agricultural,  industrial  and  artistic  ex- 
hibitions, and  for  all  kinds  of  labor  and  business/' 

Let  those  who  think  a  Continental  Sunday  is  only  a 
play-day  ponder  these  numerous  protests  and  com- 
plaints about  Sunday  work,  against  which  the  work- 
ingmen  of  Germany  have  no  legal  protection.  When 
there  was  a  law  against  Sunday  work,  it  was  disre- 
garded, because  the  people  were  not  taught  to  regard 
it  as  a  law  coming  from  God,  but  only  from  Church 
and  State. 

The  increasing  drudgery  of  the  Sabbathless  Germans 
not  only  overtasks  the  body,  but,  by  shutting  off  the 
opportunity  for  culture  of  conscience,  undermines  the 
morals.  To  this  fact  Prof.  H.  M.  Scott,  of  Chicago, 
thus  testifies  from  recent  and  thorough  observation 
combined  with  the  evidence  of  statistics  :  '*  Germany 
is  probably  sinking  in  immorality  and  crime  more  rap- 
idly than  any  other  nation  in  Europe.  In  some  of  the 
cities  half  the  births  are  illegitimate.  In  ten  years 
saloons  have  increased  by  fifty  per  cent,  and  the  peo- 
ple are  fast  becom.ing  sodden  with  their  immoderate 
beer-drinking." 

German  papers  paint  quite  as  dark  a  picture.  The 
London  Times  of  April  i8th,  1883,  is  quoted  by  The 
Christian  as  giving  the  following  extract  from  the 
T<:reu2  Zeitung,  of  Berlin  :  "  If  we  look  at  the  moral 
condition  of  our  country,  must  we  not  be  horrified  in 
our  inmost  soul  ?  What  frightful  barbarization  ! 
What  an  increase  of  coarseness  and  bestiality  !  Truly, 
not  a  few  are   taking  their  places  at  the  head  of  their 


144  THE   SABBATH    FOR    MAN. 

brothers,  the  animals.  Every  newspaper  tells  us  of 
murder,  of  suicide,  of  terrible  derangement  in  houses 
and  families,  of  unheard-of  atrocities,  of  a  moral  de- 
generacy that  must  fill  us  with  horror.  .  .  .  And 
turning  to  our  social  state,  we  see  ourselves  going 
downward  on  the  path  of  destruction." 

As  to  the  effect  of  the  Continental  Sunday  upon 
religion  in  Germany,  it  is  rapidly  demonstrating  the 
saying  of  Montalembert,  "  No  religion  without  wor- 
ship, no  worship  without  the  Sabbath."  Germany  is 
a  nation  where  all  are  church-members,  but  few 
church-goers — fewer  in  proportion  to  the  population 
than  in  any  other  Christian  nation.  In  view  of  the 
fact  that  sixty-two  and  a  half  per  cent  ^*  of  the  popula- 
tion of  any  country,  on  an  average,  are  able  to  attend 
church,  New  York  is  bad  enough,  with  only  twenty- 
five  per  cent  of  the  people  church-goers  ;  but  in  Berlin, 
Hamburg,  and  Bremen  they  are  only  two  per  cent. 
Prof.  Von  Schulte,  in  a  recent  article  in  the  Contempo- 
rary Review  on  the  religious  condition  of  Germany, 
declares  that  "the  Protestant  churches  are  often  de- 
plorably empty,  and  are  never  crowded  except  when 
some  celebrated  preacher  is  expected."  He  states, 
also,  that  while  it  is  true,  as  a  rule,  that  "  the  Catholic 
worship  throughout  Germany  is  better  attended  than 
the  Protestant,  it  is  also  true  that  there  are  many 
thousands  in  the  towns  who  never  enter  a  church,  ex- 
cept now  and  then  at  weddings  and  funerals,  and  that 
this  is  true  alike  of  Catholics  and  Protestants." 

In  1884,  according  to  Dr.  Stocker's  statement  in  the 
German  Parliament,  "the  large  towns  of  Germany 
have  a  smaller  number  of  churches  in  proportion  to 
the  population  than  those  of  any  other  country  in 
Christendom." 


IS   THE    SABBATH    IMPERILED  ?  I45 

There  is  hope  in  the  fact  that  the  earnest  Christian 
leaders  of  Germany  recognize  these  evils,  and  are  seek- 
ing to  remove  them.  Earl  Cairns,  in  his  speech  in  the 
House  of  Lords  on  May  8th,  1883,  in  opposition  to 
the  Earl  of  Dunraven's  motion  to  open  museums  on 
the  Sabbath,  read  the  following  extract  from  a  letter 
written  by  a  German  gentleman  of  eminence,  as  to  the 
Sundays  of  his  country,  in  contrast  with  those  of  Great 
Britain  :  "  We  Germans  are,  to  a  great  extent,  far 
removed  from,  such  a  celebration  of  Sunday.  The 
Day  of  Rest  and  of  most '  elevated  joy  is  too  often 
robbed  of  its  honor.  The  forenoon  of  Sunday  is  given 
up  to  work,  and  the  afternoon  to  pleasure.  That 
which  can  elevate  man  is  often  despised,  but  that 
which  degrades  him  is  sought  after.  On  Sunday  the 
policemen  reap  their  most  abundant  harvest  ;  on  Sun- 
day children  occasion  the  greatest  anxiety  ;  on  Sunday 
evening,  above  all  other  times,  does  the  v/ife  antici- 
pate the  return  of  her  husband  with  a  foreboding 
heart.  Drunkenness  and  rioting  celebrate  their 
greatest  triumph  on  Sunday  ;  and  most  of  the  mis- 
demeanors are  committed  on  that  day,  or  are  in- 
timately connected  with  the  misuse  of  it.  We  turn, 
therefore,  to  our  countrymen  with  the  urgent  request 
that  they  would,  in  their  various  spheres,  endeavor  to 
procure  for  the  Sunday  a  more  honorable  observance 
in  our  land.  If  the  Sunday  acquires  a  different  char- 
acter, the  national  life  will  rest  on  a  surer  basis." 

Meanwhile,  it  is  worthy  of  consideration  whether  it 
is  wise,  or  safe,  for  British  or  American  parents  to 
send  immature  sons  or  daughters  to  schools  in  the 
Sabbathless  atmosphere  of  Germany,  or  any  other  part 
of  the  realm  of  the  Continental  Sunday.  In  many 
departments    of    secular   learning  Germany  is    unsur- 


146  THE   SABBATH    FOR   MAN. 

passed,  and  for  instruction  in  these,  mature  English- 
men and  Americans  may  well  make  pilgrimages  to  her 
famous  universities.  But  what  has  Germany  to  teach 
Great  Britain  or  America  in  politics  or  religion? 
Reuen  Thomas,  D.D.,  answers  the  latter  part  of  the 
question  by  saying  :  "  More  than  any  other  country 
Germany  seems  to  me  an  illustration  of  St.  Paul's 
words,  *  The  letter  killeth.'  Since  Luther's  time  she 
seems  to  have  been  singularly  distitute  of  what  in 
Scripture  is  called  *  vision  ' — vision  as  distinct  from 
that  intelligence  that  comes  of  mental  culture.  *  Where 
there  is  no  vision  the  people  perish.'  In  the  religious 
realm  of  things,  Germany  is  much  more  of  a  warning 
than  an  example." 

As  to  the  intellectual  influence  of  the  Continental 
Sunday  in  Germany,  it  is  very  significant  that  the 
Sabbathless  Germans  are  becoming  intellectually  sub- 
ject to  the  Sabbath-keeping  Jews,  who  have  ninety  per 
cent  of  the  newspapers  of  Germany  more  or  less  under 
their  control  or  influence,  while  they  promise  soon  to 
lead  also  in  the  legal  profession,  and  have  much  the 
largest  percentage  of  pupils  in  the  higher  educational 
institutions,  the  largest  percentage  also  of  the  fine 
residences,  and  a  strong  and  increasing  representation 
in  the  German  Parliament. ^^  One  day's  emancipation 
from  toil  and  amusement,  whatever  it  may  or  may  not 
have  done  for  the  souls  of  the  Jews,  has  certainly  made 
them  the  intellectual  masters  of  the  grown-up  children 
of  Germany,  who  take  no  weekly  respite  for  mental 
improvement. 

As  to  the /^///zV^/ effect  of  the  Continental  Sunday 
in  Germany,  we  need  only  to  point  to  the  fact  that  its 
chief  movements  for  greater  popular  liberty  are  the 
ignorant  and  blundering  efforts  of  suicidal  Socialism, 


IS   THE   SABBATH    IMPERILED  ?  I47 

whose  abuse  of  liberty  has  driven  Bismarck  to  his  new 
plan  of  abridging  the  small  liberties  that  German  peo- 
ple now  have,  in  order  to  save  the  state  from  brainless, 
conscienceless  adherents  of  King  Anarchy,  whom,  in 
the  lack  of  thoughtful  Sabbaths,  they  have  been 
deluded  into  mistaking  for  liberty.  Leveling  all  days 
to  one  plane  prepared  the  way  for  the  attempt  to  level 
all  men  to  one  plane,  that  the  industrious  might  have 
no  more  than  the  idle,  and  the  wise  fare  no  better  than 
self-made  fools. 

A  Christian  Sabbath  Is  the  true  leveler.  On  its 
platform  the  rich  and  the  poor  meet  together  in  pro- 
tected rest  and  equal  opportunity  for  thought.  It 
levels  up  the  poor  of  to-day  to  make  them  the  rich  of 
to-morrow. 

**  Denmark's  Sunday  is  almost  a  duplicate  of  Ger- 
many's, vv^ith  some  slight  variations  for  the  better." 
So  says  one  of  its  ex-pastors. 

Belgium  verified  its  title  as  "  Little  France"  by  a 
political  procession  of  clericals,  and  a  consequent  riot, 
on  one  of  the  Sabbaths  of  1884,  and  so  we  pass  on  to 
France,  of  which  Matthew  Arnold  remarks,  "  A 
nation  without  a  Sabbath  and  a  home  without  virtue 
•cannot  be  atoned  for  by  platitudes  about  *  ma  mere.'  " 

As  to  Sunday  in  Paris,  let  me  first  give  my  own 
notes  of  a  Sabbath  in  that  city  in  1873. — Sunday 
morning?  No,  it  can't  be  that;  look  again  at  your 
calendar.  All  the  stores  are  open  ;  the  street  traders 
are  getting  out  their  carts  ;  the  cafes  are  preparing  for 
larger  crowds  than  usual  at  their  trim  tables  on  the 
sidewalks  of  the  boulevards  ;  the  open-air  theatres 
are  all  arranging  for  exhibitions  ;  the  cabs  and 
'busses  are  briskly  driving  ;  even  the  soldiers  are 
gathering  for  a  street  parade.     Yes,   but    that  is  the 


148  THE   SABBATH    FOR   MAN. 

Parisian  Sunday,  and  only  a  little  of  it.  You  see  few 
going  to  church,  and  many  to  saloons,  theatres,  and 
drives  ;  and,  worst  of  all,  there  is  a  great  time  at  the 
races,  where  the  President  of  the  Republic  is  to  be 
found  entertaining  the  Shah  of  Persia,  and  betting  on 
his  favorite  horse.  Why  has  France  been  such  a  de- 
moniac— "  dwelling  among  the  tombs,  tearing  and 
cutting  itself  with  stones,"  burning  its  own  most  beau- 
tiful buildings,  murdering  its  own  best  men?  Visit 
Paris  on  what  the  almanac  tells  you  is  a  Sabbath,  and 
you  have  an  answer.  "  What  PVance  wants  is  moth- 
ers" and  Sabbaths. 

Robert  McCheyne's  lament  over  the  Parisian  Sunday 
is  still  appropriate  :  "  Alas  !  poor  Paris  knows  no 
Sabbath.  All  the  shops  are  open,  and  all  the  inhab- 
itants are  on  the  wing  in  search  of  pleasures — 
pleasures  that  perish  in  the  using.  I  thought  of 
Babylon  and  Sodom  as  I  passed  through  the  crowd. 
I  cannot  tell  how  I  longed  for  the  peace  of  the  Scot- 
tish Sabbath  !" 

E.  W.  Hitchcock,  D.D.,  ex-pastor  of  the  American 
Chapel  in  Paris,  writes  me  thus  of  the  French  Sun- 
day :  "  Concerning  the  present  observance,  or  non- 
observance,  of  the  Sabbath  in  France,  it  may  be  said 
in  general  that  Sunday  is  the  Frenchman's  holiday , 
not  his  holy  day.  The  fetes,  'spectacles,'  concerts, 
operas,  and  theatres  are  made  doubly  attractive  on  that 
day.  It  is  the  day  for  the  public  fetes,  the  popular 
elections  [when  Christians  must  electioneer  and  vote, 
or  lose  their  political  rights],  the  military  reviews,  the 
races,  the  illuminations,  the  exhibitions,  the  popular 
gatherings,  political,  socialistic,  humanitarian,  artistic. 
The  Catholic  Church  allows  great  liberty  to  its  mem- 
bers.    Provided  they  attend  early  mass  they  may  do 


IS    THE    SABBATH    IMPERILED  ?  149 

what  they  please  and  go  where  they  please  the  rest  of 
the  day.  The  Protestants,  as  a  general  thing,  keep 
the  day  better,  but  they  are  far  from  being  Puritanic 
in  their  ideas.  They  believe  in  '  making  the  Sabbath 
a  delight  ' — according  to  their  own  idea  of  delight — and 
would  not  hesitate  to  walk  in  the  public  parks,  visit 
the  picture  galleries,  attend  concerts,  receive  their 
friends,  etc.  They  realize,  however,  that  Sunday  is 
the  Lord's-day  as  well  as  man's  day,  and  that  upon  its 
observance  is  conditioned  the  moral  and  religious 
welfare  of  the  nation." 

Intelligent  and  humane  Frenchmen  are  as  little 
pleased  with  the  French  Sunday  as  visitors  from  Sab- 
bath-keeping countries.  Pierre  Joseph  Proudhon, 
whose  communistic  atheism  precludes  any  theological 
sympathy  with  the  Sabbath,  nevertheless  laments  the 
restlessness  and  demoralizing  influence  of  the  French 
Sunday.  He  says  :  "  Sunday  in  the  towns  is  a  day  of 
rest  without  motive  or  end  ;  an  occasion  of  display 
for  the  women  and  children  ;  of  consumption  in  the 
restaurants  and  wine-shops  ;  of  degrading  idleness  ; 
of  surfeit  and  debauchery.  The  workmen  make  merry, 
the  grisettes  dance,  the  soldier  tipples,  the  trades- 
man alone  is  busy."  The  i\bbe  Gaume,  a  Cath- 
olic authority,  thus  echoes  this  condemnation  of  the 
French  Sunday  :  "  Where  now  do  these  men,  women, 
and  children,  free  now  as  to  their  time,  resort  ?  Ask 
the  theatres,  the  taverns,  the  places  of  debauchery. 
The  tables  of  surfeit  and  excess  have  with  them  dis- 
placed the  holy  table  ;  licentious  songs  are  their  sacred 
hymns  ;  the  theatre  is  their  church  ;  dances  and  shows 
engage  them,  instead  of  instruction  and  prayer.  Thus 
by  a  disorder  which  cries  for  vegeance  to  Heaven,  the 
Holy  Day  is  the  day  of  the  week  most  profaned." 


150  THE    SABBATH    FOR    MAN. 

In  such  Sundays  have  budded  and  blossomed  the 
bloody  fruits  of  French  communism.  Not  until  we 
wish  to  cultivate  that  fruit  should  we  import  its  seed 
— the  Parisian  Sunday. 

How  such  a  Sunday,  when  it  becomes  national,  grad- 
ually drags  Christians  downward  until  they  participate 
in  socializing  and  secularizing  the  day,  is  seen  not  only 
in  what  has  been  said  of  French  Protestants,  but  also  in 
the  weakened  Sabbath  observance  that  is  seen  in  many 
British  and  American  tourists,  when  they  return  from 
a  prolonged  visit  at  Paris,  whose  Sunday  they  "  first 
endure,  then  pity,  then  embrace."  A  recent  Ameri- 
can Minister  to  France,  although  he  paid  some  regard 
to  the  Sabbath  when  he  first  went  to  Paris,  at  length 
became  so  leavened  by  French  ideas  and  habits,  that 
he  misrepresented  his  own  Sabbath-keeping  land  by 
giving  a  banquet  to  the  Monetary  Commission  on  the 
Lord's-day.  ^^  Side  by  side  with  this  we  place  an  item 
clipped,  in  1883,  from  TJie  Independent :  "  And  now  we 
have  won  the  race  for  the  grand  prize  of  Paris,  Mr. 
Keene's  Foxhall  coming  in  ahead  last  Sunday  amid 
enthusiastic  applause  from  the  Sabbath-breaking  Amer- 
icans present. ' '  Such  is  the  contagion  of  a  bad  national 
atmosphere.  It  is  not  hard  to  guess  what  would  be 
the  result  of  importing  a  Parisian  Sunday.  God  grant 
that  "  American"  may  never  thus  be  made  to  mean 
what  "  Frenchy"  implies  the  world  over  ! 

But  Sunday  in  France  is  not  only  a  holiday  to  some, 
but  a  working  day  to  more.  In  no  land  has  the  Sab- 
bath been  stripped  of  its  religiousness  without  strip- 
ping it  also  of  its  restfulness.  Sabbath  rest  and  rever- 
ence are  bound  in  the  bundle  of  life  together.  United 
they  stand  ;  divided  they  fall.  No  bulwark,  even  of 
law,  has  been  able  to  protect  the  workingman  in  his 


IS   THE    SABBATH    IMPERILED?  151 

natural  right  to  rest  one  day  in  seven,  except  when 
employers  and  employees  have  been  made  to  feel  that 
the  law  was  founded  on  Sinai's  granite  of  Divine  com- 
mand. Those  who  will  not  have  the  Sabbath  as  a  holy 
day  cannot  have  it  long  as  a  rest  day.  When  the  Sab- 
bath is  made  not  a  day  of  prayer,  but  of  play,  it  soon 
becomes  to  the  poor  a  day  of  toil.  Robert  Collyer, 
D.D.,  Unitarian,  who  does  not  seem  to  see  the  relation 
of  his  oft-repeated  defence  of  Sunday  recreation  to 
the  Sabbath's  extinction,  said,  in  1884,  in  TJie  New 
York  Tribufie  :  "  I  remember  when  in  Paris,  in  1865, 
counting  forty  differ e7it  kinds  of  workingmen  busy  at 
their  tasks  as  I  walked  on  Sunday  morning  from  my 
hotel  to  a  church  not  far  away.  I  wondered  where 
that  would  end,  and  saw  the  end  in  1871  in  the  fires 
that  had  been  kindled  by  the  Comxmune. "  Shortly 
after  the  recent  repeal  of  the  French  law  against 
Sunday  work,  in  a  discussion  of  the  question  of  the 
length  of  a  day's  work  in  factories,  it  was  voted  to 
limit  the  hours  of  work  for  all  females,  and  for  boys 
under  eighteen  years  of  age,  to  eleven  hours  per  day, 
and  to  six  days  per  week,  without  prescribing  which 
of  the  seven  days  should  be  given  for  rest.  For  French 
working;/z^;/  there  is  no  protected  rest.  They  must 
work  seven  days  for  six  days'  wages.  Making  the  Sab- 
bath a  French  holiday  for  the  rich  has  made  it  a  work- 
ing day  for  the  poor,  and  that  too  with  no  gain  even 
in  money  for  the  loss  of  health  and  morals.  • 

That  chapter  of  French  history  is  in  danger  of  repeat- 
ing itself  in  Great  Britain  and  the  United  States.  If 
we  are  not  blind  to  the  philosophy  which  history 
teaches  by  awful  examples,  we  shall  learn  without  ex- 
perience that  when  the  Holy  Day  becomes  a  holiday 
it  ceases  to  be  even  a  rest  day.     Taking  religion  out 


152  THE    SABBATir    I'OR    MAX. 

of  it,  takes  rest  out.  As  little  thieves,  being  lifted  in 
through  small  windows,  open  the  door  for  greater  ones, 
so  an  opening  in  the  laws  for  Sunday  play  allows 
that  to  open  the  doors  to  Sunday  work,  as  on  the 
Continent.  Few  contend  for  Sunday  as  a  working 
day,  but  making  it  an  ecclesiastical  day  or  a  holiday 
comes  to  the  same  thing  in  the  end. 

The /(?/// zV^-/ fruitage  of  the  French  Sunday  is  nearly 
as  bad  as  its  commercial,  moral,  and  religious  results. 
A  Sabbath-keeping  republic  could  not  have  dealt  with 
Madagascar  and  China  as  unjustly  as  France  has  done, 
nor  with  its  own  people  as  despotically  as  the  earlier 
French  Republic  did  at  the  Revolution.  Colonel 
Forney,  a  man  certainly  not  prejudiced  by  religion, 
writing  to  his  Philadelphia  paper  from  Paris,  a  few 
years  ago,  after  describing  the  various  kinds  of  dissipa- 
tion he  had  witnessed  on  the  Lord's-day,  said,  *'  This 
is  Paris  on  Sunday.  When  that  day  of  rest  Is  dis- 
honored in  America  as  it  is  here,  freedom  will  have 
gone  from  us  forever."  Joseph  Cook  says:  "Give 
to  America  from  sea  to  sea  the  Parisian  Sunday,  and 
in  two  hundred  years  all  our  greatest  cities  will  be 
under  the  heels  of  the  featherheads,  the  roughs,  the 
sneaks,  and  the  money  gripes." 

The  Continental  Sunday  in  Spain  (which  is  dupli- 
cated in  Portugal)  is  thus  described  in  a  letter  from 
Marvin  R.  Vincent,  D.D.,  of  New  York,  based  on 
personal  observation  (April,  1884)  '  '"The  Sunday  in 
Spain  is  much  like  the  Sunday  everywhere  on  the 
Continent.  It  is  a  holiday  and  a  gala  day.  I  spent 
a  month  in  the  French  Basque  Provinces  just  over 
the  Spanish  line,  my  headquarters  being  Bayonne. 
Here  a  great  fair  was  in  progress,  being  opened 
on    Sundays    as    on    all    other   days.       The    beautiful 


IS    THE    SABBATH    IMPERILED?  1 53 

promenade  outside  the  walls  was  crowded  with  peo- 
ple, and  shows  of  every  description  were  in  full 
blast.  On  two  of  the  Sundays  there  was  a  grand  re- 
gatta on  the  Adour,  attended  by  thousands  of  people. 
It  is  no  different  on  the  other  side  of  the  frontier. 
The  Spanish  Basque  are  strong  Ultramontanes,  and 
for  that  reason  hard  to  be  reached  by  Protestantism. 
The  Roman  Catholic  Sunday  is  in  full  vigor.  Trade 
Is  carried  on,  or  suspended  only  for  amusement.  If 
you  go  out  into  the  country  you  find  groups  of  peas- 
ants everywhere,  dancing  cr  playing  ten-pins.  In 
town,  w^herever  there  is  an  open  place  and  a  high  wall, 
you  will  see  the  favorite  game  oi  pclota  or  ball  in  prog- 
ress.    The  people  are  quiet  and  well-behaved. 

''  Of  course,  the  churches  are  open  for  mass  in  the 
morning.  The  saying  runs  that  the  women  go  to  the 
church  and  the  men  stand  outside  and  smoke  ciga- 
rettes. The  bull-fights  always  take  place  on  Sunday. 
While  I  was  at  San  Sebastian,  where  there  is  a  bull  ring 
accommodating,  it  is  said,  ten  thousand  spectators, 
there  was  a  course  of  fights  extending  over  several 
days,  including  a  Sunday.  Special  trains  were  run, 
and  people  poured  into  the  town  from  every  quarter. 
At  Granada  there  was  a  bull-fight  on  Sunday,  and  I 
was  much  edified  at  the  conversation  of  some  English- 
men at  the  table,  to  the  efTect  that,  as  it  was  one  of 
the  national  institutions,  they  must  go  and  see  it.  I 
was  delighted  to  hear  one  of  them  say  next  morning 
that  he  had  not  slept  all  night  from  the  horror  of  the 
impression  he  received." 

Rev.  William  H.  Gulick,  a  missionary  in  Spain, 
gives  the  following  full  and  reliable  report  of  Sunday 
in  Spain  among  the  Roman  Catholics  (May,  1884)  :  "I 
have   lived    in    Spain    twelve   years,    and    in    Spanish 


154  THE    SABBATH    FOR    MAN. 

America  three  years.  The  result  of  my  observations 
among  these  communities  during  these  fifteen  years  is 
that  the  Sabbath  as  such  is  practically  tinkyioivn  in  the 
Spanish  Roman  Catholic  Church.  If  any  difference  is 
made  in  these  communities  between  that  day  and  any 
other  of  the  days  of  the  week  in  the  suspension  of 
ordinary  occupations,  it  is  not  in  deference  to  the 
Divine  command  to  *  remember  the  Sabbath  day  to 
keep  it  holy,'  but  because  of  the  fact,  or  of  the  acci- 
dent, that  it  is  one  of  the  '  Feast  Days  '  of  the  Church. 
As  sucJl  and  only  as  such  have  I  ever  known  any 
Spanish  Roman  Catholic  to  observe  the  day.  Is  the 
question  then  asked,  Hoiv  is  the  Sabbath  obsei^ved  by 
the  Spanish  Roman  Catholic  ?  With  those  who  are  in 
the  habit  of  keeping  with  a  measure  of  strictness  the 
general  feast  days  of  their  church,  the  Sabbath  comes 
in  for  its  share  of  '  observance  ;  '  but  it  must  not  be 
overlooked  that  as  a  feast  day  it  is,  even  with  the 
most  devout,  probably  the  least  important  one  in  the 
entire  Roman  Catholic  calendar — except  when  one  of 
the  great  *  movable  feasts'  falls  on  that  day — and  then 
its  extra  observance  is  due  to  that  accident,  and  not  to 
its  being  the  Lord's-day.  In  what  manner,  then,  is  it 
observed  ?  In  Spain  out-door  work  is  generally  sus- 
pended on  that  day,  and  all  government  offices  are 
closed,  as  they  are  closed  on  all  feast  days.  But,  as  a 
rule,  stores  and  business  offices  of  every  kind  (not 
governmental)  are  open  until  eleven  or  twelve  o'clock. 
During  the  afternoon  the  entire  community  gives  itself 
up  to  diversion.  It  is  the  day  par  excellence  for  the 
bull-fight,  and  the  evening  for  the  theatre  and  the 
opera.  In  short,  all  the  devices  of  amusement  and 
pleasure  are  crowded  into  that  day — these  being  more 
or  less  quiet,  or  more  or  less  reckless  and  noisy,   ac- 


IS    THE    SABBATH    IMPERILED?  155 

cording  to  the  habits  of  the  community  or  the  accident 
of  the  season.  Is  the  universal  Sabbath-breaking  by 
Roman  Cathoh'cs  due  to  the  fact  that  it  is  considered 
only  a  venial  sin  ?  The  average  Spanish  Roman 
Catholic,  be  he  priest  or  layman,  does  not  consider  it 
any  sin  at  all.  It  is  very  frequently  the  case  that  the 
parish  priest,  especially  the  priest  of  a  village  or  town, 
is  strenuously  in  favor  of  having  the  great  market  day 
held  in  his  town  on  Sunday,  because-,  by  the  greater 
gathering  together  of  the  people  for  business  purposes, 
he  thinks  is  sure  to  have  a  larger  attendance  at  mass, 
and  so  correspondingly  larger  offerings  from  the  con- 
gregation. But  have  we  not  seen  the  statement  lately 
going  the  rounds  of  the  press  that  a  society  has  re- 
cently been  formed  at  Madrid  by  eminent  Roman 
Catholics  for  the  better  observance  of  the  Sabbath  ? 
That  may  be  a  new  society  in  Madrid,  or  it  may  not 
be  ;  at  any  event,  the  idea,  such  as  it  is,  is  nothing  new 
in  Spain,  and  has  no  significance  whatever.  In  the 
year  1872,  in  Santander,  a  society  of  exactly  the  same 
kind  and  intent  was  formed,  that  published  a  ten-page 
pamphlet  entitled  El  Domingo.  The  larger  part  of 
the  pamphlet  was  an  able  argument  in  favor  of  Sabbath 
suspension  of  work,  and  of  Sabbath  rest,  chiefly  based 
on  French  writings,  but  liberally  fortified  by  the  Sab- 
bath laws  of  some  of  the  United  States,  and  by  Old 
Testament  texts  and  arguments.  It  is  almost  Puritan 
in  its  severity,  and  one  would  say  as  he  reads,  *  Surely, 
the  Spanish  Roman  Catholics  are  not  as  other  Roman 
Catholics  ;  there  must  at  least  be  among  them  an  in- 
fluential body,  who  esteem  the  Sabbath  as  highly  as 
the  most  orthodox  Protestants  do  !  '  But  when  the 
last  page  is  reached,  and  the  argument  is  to  be 
clinched,     and     the    rules  .  of     the     association     are 


156  THE    SABBATH    FOR    MAN. 

announced,  the  illusion  vanishes,  and  the  aspiration  of 
those  who,  with  really  devout  intent,  are  trying  to 
rally  their  co-religionist  to  a  new  crusade  becomes  ap- 
parent. They  exclaim  :  *  Well  known  are  the  words 
that  the  one  Most  Holy  Virgin  spoke  to  the  children 
shepherds  of  the  Alps  in  the  Mount  of  la  Salette,  and 
which  she  charged  them  to  repeat  to  all  men  : 
"  Blasphemy  and  the  profanation  of  Feast  Days  are 
the  sins  that  most  deeply  arouse  the  indignation  of  my 
Son.  Tell  my  people  that  if  they  do  not  cease  from 
these  sins  great  punishment  will  fall  upon  the  world  ; 
as  also  if  they  do  depart  from  these  evil  things  days 
of  happiness  will  be  their  lot."  *  Then  follows  the 
title  of  the  society,  '  Associacion  para  la  Observacion  de 
los  Bias  Festivos,'  and  in  the  succeeding  rules  and 
regulations  the  Lord's-day  is  never  once  mentioned, 
only  '  dias  festivos,'  among  which  it  is  hopelessly  lost. 
*  But,'  it  is  asked,  *  is  there  not  a  manifest  recognition 
of  the  Divine  sanction  of  the  Lord's-day,  as  such,  in 
their  extended  arguments  in  favor  of  its  better  observ- 
ance ?  '  None  at  all.  It  is  perfectly  obvious  that  the 
writer  or  writers  of  the  pamphlet  in  question  assumed 
the  title,  *  Sunday  '  {El  Domingo),  and  filled  its  pages 
with  good  arguments  in  favor  of  keeping  it  better, 
merely  because  those  arguments  are  immeasurably 
more  convincing  of  the  common-sense  of  all  men  than 
the  best  that  can  be  found  or  written  in  favor  of  any 
other  feast  day  of  the  Roman  Catholic  Church.  In 
their  failure  to  discriminate  between  the  Sabbath  and 
the  other  feast  days  of  the  church  they  naturally  take 
the  most  convincing  arguments  that  they  can  find  in 
support  of  keeping  any  feast  day.  And,  further,  they 
make  use  of  the  argument  for  the  Sabbath  because  of 


IS    THE    SABBATH    IMPERILED?  157 

the  notable  support  it  receives  from  the  stringent  Sab- 
bath laws  of  the  United  States,  and  because  it  is  the 
only  feast  day  for  which  they  can  find  Scriptural  sanc- 
tion. And  if,  they  argue,  such  good  reasons  can  be 
given  for  the  keeping  of  Sunday,  one  of  the  least  im- 
portant feast  days,  how  much  stronger  must  be  the 
reasons  for  keeping  the  much  m_ore  important  saints' 
days  and  holy  days  of  the  Church  !  The  grand  ladies 
who  have  lately  visited  the  store-keepers  in  Madrid, 
trying  to  induce  them  to  close  on  Sundays,  and 
threatening  to  withdraw  their  patronage  if  they  do 
not  do  so,  equally  included'  in  their  promises  and 
threats  all  the  feast  days  on  which  suspension  of  busi- 
ness is  inculcated  by  the  Church.  The  valuelessness 
of  this  movement  as  one  of  true  reform,  and  its  mani- 
fest lack  of  religious  sincerity,  is  shown  by  the  com- 
ments on  it  of  the  independent  press,  which  says,  in 
substance  :  '  They  call  on  the  poor  shop-keeper,  who 
is  struggling  to  supply  his  family  with  a  mouthful  of 
bread,  to  close  his  store  on  the  very  days  on  which  he 
invariably  makes  his  largest  sales,  while  they — what 
burden  do  they  propose  for  themselves  in  order  to 
carry  on  their  zealous  crusade  for  the  feast  days  ?  As 
every  one  knows,  Sunday  is  ever  for  themselves  the 
chosen  day  for  the  opera,  for  the  theatre,  for  the  ball, 
for  the  bull-fight,  and  for  every  amusement.  Away 
with  such  a  religion  !  And  may  it  not  be  added.  They 
bind  heavy  burdens,  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders  ;  but  they  themselves  v/ill 
not  move  them  with  one  of  their  fingers.'  In  this 
Madrid  movement — undoubtedly  as  sincere  and  as 
good  a  one  of  the  kind  as  has  ever  been  attempted  in 
Spain— we    have    a    perfect    illustration    of   what    the 


158  THE    SABBATH    FOR    MAN. 

Spanish  Roman  Catholic  counts  as  '  keeping  *  the 
Lord's-day,  or  a  feast  day — suspension  of  all  useful 
business,  and,  if  the  individual  so  wishes  to  use  his 
time,  abandonment  to  any  and  every  kind  of  amuse- 
ment that  the  world  around  him  offers. 

"  The  Spanish  Protestants  accept  heartily  the 
Biblical  idea  and  teaching  of  the  Sabbath,  but  it  must 
be  admitted  that  their  practice  generally  is  more  after 
the  Continental  Protestant  models  than  the  old-time 
New  England  practice.  And  this  is  not  perhaps  to  be 
wondered  at  Vv^ien  so  many  of  their  best  pastors,  and 
some  of  the  foreign  missionaries,  who  are  of  German, 
French,  or  Swiss  origin  and  education,  preach  and 
practise  regarding  the  observance  of  the  day  so  differ- 
ently from  what  is  generally  considered  orthodox  on 
the  subject  by  evangelical  Christians  in  England  and 
the  United  States." 

In  view  of  the  fact  that  when  Spain  had  liberty 
thrust  upon  her  a  few  years  ago  she  proved  morally 
and  mentally  incapable  of  retaining  it,  largely  because 
her  Sabbaths  had  been  spent  in  child's  play  and  vice 
instead  of  mental  and  moral  culture,  thoughtful  Eng- 
lishmen and  Americans  will  hardly  feel  that  the  Span- 
ish Sunday  is  a  good  institution  to  adopt  in  lands 
Vv'here  the  people  are  rulers,  and  so  must  spend  at  least 
one  seventh  of  their  time  in  the  culture  of  brain  and 
conscience,  if  they  are  to  retain  their  liberties. 

A  holiday  Sunday,  by  corrupting  the  common  peo- 
ple, blood-poisons  the  nation. 

As  to  the  moral  and  social  fruitage  of  the  Spanish 
Sunday,  it  is  all  represented  in  the  one  fact  that  Spain 
is  nineteen  centuries  behind  the  times,  spending  her 
holidays  in  bull-fights  and  other  coarse  festivities,  such 


IS    THE    SABBATH    IMPERILED?  1 59 

as  were   seen   at   Rome  in   its  Pagan  days,  while  two 
thirds  of  her  people^^  are  unable  to  read  or  write. 

"  Yells  the  mad  crowd  o'er  entrails  freshly  torn, 

Nor  shrinks  the  female  e3'e,  nor  e'en  affects  to  mourn." 

Is  that  description  of  a  holiday  in  pagan  Rome  of 
nineteen  centuries  ago,  or  of  a  Sabbath  in  so-called 
Christian  Spain  of  to-day?  It  is  as  true  of  one  as  of 
the  other. 

The  Lord's-day  becomes  the  devils'  day  wherever  it 
becomes  a  mere  holiday.  When  Bacchus  and  Venus 
are  given  half  of  it,  they  take  the  whole.  As  a  fallen 
archangel  became  the. prince  of  devils,  so  a  Sabbath 
profaned  soon  becomes  the  worst  of  days.  Conti- 
nental history  proves  what  Sir  Walter  Scott  said  of 
the  Continental  Sunday  :  "  Give  the  world  one  half  of 
Sunday,  and  you  will  find  that  religion  has  no  strong- 
hold on  the  other  half." 

European  Sabbath  history  proves  conclusively  that 
whenever  the  Sabbath  is  not  considered  a  divinely  ap- 
pointed day  of  rest  and  religion,  but  only  an  ecclesias- 
tical or  national  holiday  :  (i)  The  religious  elements 
of  the  day  grow  less  and  less,  until  the  day  becomes  a 
holiday  for  the  prosperous,  and  a  day  of  toil,  like  all 
others,  to  the  poor,  who  do  not  even  reap  financial 
gain  in  return  for  their  loss  of  rest  and  religion  ;  (2) 
the  saloon  usurps  the  place  of  the  home  as  the  centre 
of  Sabbath  life,  with  consequent  increase  of  drunken- 
ness, unchastity,  and  other  crimes,  which  empty  the 
churches  to  fill  the  jails  ;  (3)  the  common  people,  by 
spending  their  Sabbath  leisure  in  frivolity,  remain  un- 
fitted for  the  well-balanced  civil  liberty  which  the 
British  and  American  peoples  are  enabled  to  enjoy, 


lOO  THE    SABBATH    FOR    MAN. 

chiefly  by  their  thoughtful  Sabbaths,  which  have  made 
them  in  mind  and  morals  capable  of  self-government. 

To  put  the  historic  development  of  the  Continental 
Sunday  more  concisely,  its  downward  steps  from 
Holy  Day,  are  : 
Holiday, 

Work  day, 

Devil's  day, 

Despot's    day. 

Men  propose,  in  the  interests  of  workingmen,  to  in- 
troduce this  Continental  Sunday  into  Great  Britain 
and  the  United  States,  as  if  it  were  not  the  proven  foe 
of  both  labor  and  liberty. 

They  have  imported  the  Continental  Sunday  into 
Mexico.  How  does  it  work  ?  Two  letters  I  have  re- 
ceived from  missionaries  show  that  it  does  not  work, 
but  the  people  do.  Rev.  Rollo  Ogden  writes  thus  : 
**  The  Mexican  Sunday  is  the  Continental  Sunday 
brutalized.  It  is  the  day  for  bull-baiting  and  cock- 
fighting.  It  is  the  time  for  especial  license,  for  giving 
loose  rein  to  the  coarser  passions,  for  drunkenness  and 
brawling.  The  priesthood  make  no  protest.  If  *  the 
faithful '  will  only  go  to  a  hurried  mass  in  the  early 
morning,  it  matters  not  what  they  do  the  rest  of  the  day. 
The  disregard  of  the  day  has  worked  out  into  another 
evil.  There  is  small  cessation  of  labor.  Shops  and 
stores  are  open  nearly  as  on  ordinary  days.  The  com- 
petition of  employers  results  in  robbing  the  working- 
man,  more  and  more,  of  a  day  of  rest.  The  great 
feast  days  are  the  only  days  that  they  suspend  all 
work.  There  being  about  thirty  of  these,  the  result  is 
that  the  Mexican  workman  is  robbed  of  one  half  his 
rest  days.  This  maybe  one  reason  why  he  is  of  small 
stamina  and  short  life.      I    consider   this   one    of   the 


IS   THE    SABBATH    IMPERILED?  l6l 

most  important  lessons  of  the  Mexican  disregard  of 
Sunday.  TJie  license  of  the  few  is  not  consistent  with 
the  liberty  of  the  many. 

Rev.  Samuel  P.  Craver,  another  missionary  in 
Mexico,  gives  the  following  picture  :  "  Sunday  in 
Mexico  is  as  far  removed  from  our  ideas  of  the  Chris- 
tian Sabbath  as  can  be  imagined.  Mass  begins  at  4 
o'clock,  or  at  the  latest  at  5  A.M.,  and  continues  at 
frequent  intervals  until  noon.  This  gives  a  chance  for 
various  classes  of  people  to  attend  to  their  religious 
duties  before  beginning  the  occupations  of  the  day.  The 
hucksters  and  market  people  are  the  first  to  attend 
mass,  so  that  by  a  very  early  hour  they  can  have  their 
wares  ready  for  sale.  Then  follow  other  classes  of 
people,  many  of  them  carrying  their  baskets  with  them 
to  church,  so  as  to  make  their  purchases  after  hearing 
mass.  Some  buy  first,  and  carry  their  effects  to  the 
church  with  them.  So  at  an  early  liour  on  Sunday  morn- 
ing the  streets  are  thronged  with  multitudes  coming  and 
going  to  church,  to  market,  to  the  stores,  many  laden 
with  their  purchases,  others  crying  their  wares  about 
the  streets,  and  all  intent  on  making  the  Sabbath  the 
great  day  of  the  week  for  buying  and  selling,  arrang- 
ing business  affairs,  paying  debts  and  collecting  bills, 
and,  in  short,  doing  all  sorts  of  trading  that  can  be  de- 
ferred till  that  day.  The  stores  of  every  description 
drive  the  most  flourishing  trade  of  the  week  on  Sunday 
forenoon.  By  noon,  or  a  little  after,  dry  goods,  hard- 
ware, and  most  other  stores  close,  leaving  the  field  free 
for  the  grocery  stores,  liquor  shops  and  cigar  stores 
for  the  rest  of  the  day,  and  till  10  o'clock  at  night. 
Of  course  liquor  flows  freely,  and  by  noon  or  3  o'clock 
drunken  men  and  women  abound  on  the  back  streets 
and  lov/  portions  of  the  town  or  city.      Having  trans- 


1 62  THE   SABBATH    FOR   MAN. 

acted  most  of  the  business,  and  attended  to  spiritual 
interests  in  the  forenoon,  the  afternoon  and  evening 
are  given  up  to  the  pursuit  of  pleasure  or  entertain- 
ment, in  drives,  walks,  shows,  cock-fights,  bull-fights, 
the  ball,  and  the  theatre.  Manual  labor  is  generally 
suspended,  but  not  always.  The  Romish  catechism 
in  general  use  requires  Spaniards  and  other  white  peo- 
ple to  abstain  from  manual  labor,  but  allows  the  native 
or  Indian  population  to  work  if  occasion  requires  it. 
In  short,  Sunday  is  the  noisiest,  busiest,  m.ost  un- 
hallowed day  of  the  week,  known  more  by  its  noise 
and  business  activity  than  by  the  cessation  of  work. 
There  are  no  laws  for  the  public  touching  the  observ- 
ance of  Sunday,  or,  if  they  exist,  they  are  never  heard 
of.  The  Romish  Church  does  nothing  to  promote 
the  sanctification  of  the  day,  but,  on  the  contrary, 
favors  in  many  ways  its  desecration.  Frequently,  in 
building  churches,  the  priests  will  call  out  the  laboring 
classes  on  Sunday  to  carry  stone,  lime,  sand,  and  other 
materials  for  construction,  leading  the  gangs  of  bur- 
dened men  and  women  with  bands  of  music.  In  no 
sense  does  the  Romish  Church  contribute  essentially 
to  the  moral  elevation  of  this  people,  but  is  doing  much 
to  sink  them  lower  in  degradation  and  vice." 

The  Continental  Sunday  has  been  fully  imported  by 
South  America^"  also,  and  the  following  letter  from 
Rev.  A.  M.  Merwin,  missionary  in  Chili,  will  show 
what  changes  such  an  import  Vv'ould  make  with  us  in 
toil  and  trade,  in  morality  and  religion  :  "  The  general 
disregard  of  the  Lord's-day  on  the  west  coast  of  South 
America  is  most  painfully  apparent.  The  police 
records  in  all  the  large  cities  show  that  the  Sabbath  is 
the  day  of  all  the  week  most  noted  for  drunkenness 
and  crime.     It  is  the  day  usually  chosen   for  elections, 


IS   THE   SAEBATH    IMPERILED?  163 

bull-fights,  and  horse-races.  The  theatres  are  open  ; 
gatherings  for  secular  purposes  are  frequent  ;  the 
markets  do  the  most  thriving  business  ;  many  retail 
stores  are  open  at  least  half  the  day  ;  the  small 
grocery  and  liquor  shops  never  close  their  doors  until 
midnight  ;  the  dancing  houses  are  filled  with  noisy 
crowds  ;  and  where  railways  are  found,  additional 
trains  are  made  up  for  the  accommodation  of  excursion- 
ists. Yet  in  some  places  there  is  apparently  some  re- 
gard for  the  observance  of  the  Lord's-day.  The 
majority  of  the  people  abstain  from  active  labor,  and 
appear  in  holiday  attire.  In  the  forenoon  the 
churches  are  pretty  well  attended,  mostly  by  women, 
who  spend  half  an  hour  at  mass.  A  few  of  the  most 
conscientious  Romanists  will  not  go  to  a  theatre  on 
the  Sabbath,  and  I  have  known  several  who 
endeavored  to  spend  the  day  in  a  truly  Christian 
manner  and  spirit.  One  rarely  meets,  however,  with 
such  examples.  Great  laxity  is  permitted  by  the 
priests.  In  Lima,  for  instance,  priests  are  often  seen 
on  Sunday  nights  at  the  theatres,  and  sometimes  with 
persons  of  low  character.  I  know,  however,  of  a 
Chilian  priest,  who,  after  a  visit  to  the  United  States, 
protested  against  Sabbath  desecration  in  his  own 
country. 

"  As  to  the  observance  of  the  Lord's-day  hy  foreign- 
ers on  the  west  coast,  there  is  much  to  be  deprecated 
as  well  as  much  to  commend.  Many  Protestants,  after 
a  short  residence  on  the  coast,  become  indifferent  to  the 
obligations  of  the  Sabbath,  especially  in  the  numerous 
ports  where  there  are  no  evangelical  services.  Base- 
ball, cricket,  lawn-tennis,  card-playing,  and  other 
amusements  are  the  order  of  the  day  among  Anglo- 
Saxons    in   some   localities.       The    Germans    are    still 


164  THE   SABBATH    FOR    MAN. 

more  indifferent.  They  have  some  churches  in  their 
colony  in  the  South  of  ChiH,  but  even  there  they 
make  the  Sabbath  a  day  of  worldly  pleasure,  rather 
than  of  worship  and  spiritual  improvement.  In 
Valparaiso  there  was,  some  years  ago,  a  German  con- 
gregation of  about  one  hundred  persons,  whose  public 
service  was  held  at  10  A.M.  This  hour  interfered  with 
the  plans  of  many  who  wished  to  spend  most  of  the 
day  in  the  country.  An  earlier  hour  was  appointed, 
but  this  was  found  too  inconvenient.  The  congrega- 
tion dwindled  away,  until  it  was  thought  best  to  give 
up  Sabbath  services  altogether,  and  the  church  edifice 
was  sold  to  our  Chilian  Protestant  congregation. 
Perhaps  in  this  case  the  fault  was  more  that  of  the 
clergyman,  who  was  a  rationalistic  preacher,  than  of 
the  people.  Some  of  the  m.ore  serious-minded  Ger- 
mans have  lately  gathered  for  worship  under  the  guid- 
ance of  a  more  spiritual  leader,  and  others  are  con- 
nected with  the  Union  Church,  where  services  are 
held  in  English.  The  Scotch,  mostly  Presbyterians, 
are,  as  a  class,  more  scrupulous  about  the  observance 
of  the  Sunday  than  are  other  foreigners  on  the  west 
coast.  This  is  especially  so  in  Valparaiso  and  Santi- 
ago, where  they  form  the  majority  of  Protestant 
church-goers.  Among  these  you  will  find  men  who 
will  not  become  stockholders  in  establishments  where 
unnecessary  work  is  done  on  the  Lord's-day  ;  young 
men  who  have  resigned  lucrative  situations  rather  than 
violate  the  Sabbath  ;  prosperous  business-men  at  work 
in  the  Sabbath-schools  ;  Christian  families  where  the 
children  are  made  to  feel  that  the  Sabbath  is  a 
delight  ;  and  workingmcn  who  count  it  a  privilege  to 
visit  the  sanctuary  on  the  first  day  of  the  week. 

"  The  Protestant  Chilians  who  have  been  gathered 


IS   THE    SABBATH    IMPERILED?  165 

into  three  or  four  churches  by  the  missionaries  of  the 
Presbyterian  Board  have  some  difficulty  in  compre- 
hending the  full  weight  of  the  commandment,  '  Re- 
member the  Sabbath-day  to  keep  it  holy.'  Yet,  on 
the  whole,  their  observance  of  the  day  is  commend- 
able. Some  have  given  up  good  employments,  rather 
than  transgress  the  commandment.  Others  close  their 
stores  vv^hile  rivals  do  a  thriving  business.  Men  and 
women  patiently  bear  the  sneers  of  relations  and 
friends  who  would  have  them  join  in  worldly  festivities 
on  that  day,  and  some  come  from  a  long  distance  to 
attend  Divine  service  in  the  Lord's  house. 

"  On  the  whole,  you  can  form  some  idea  of  the  condi- 
tion of  affairs  on  the  west  coast  of  South  America  with 
regard  to  the  Sabbath  question,  when  you  remember 
that  among  the  ten  or  twelve  millions  of  the  people, 
Romanism  of  the  worst  type  is  the  dominant  religion, 
and  that  there  are  not  more  than  a  dozen  Protestant 
congregations,  most  of  them  in  Chili,  and  the  majority 
quite  small — only  these  to  lift  up  the  standard  in 
favor  of  the  observance  of  the  day  so  honored  by  the 
Great  Head  of  the  Church,  so  necessary  for  the 
development  of  Christian  character  and  the  spread  of 
the  truth,  and  of  such  vital  importance  to  the  welfare 
of  the  hations.  The  outlook  would  be  more  hopeful  if 
the  leading  men  in  those  republics  would  adopt  the 
following  sentiment  uttered  in  my  hearing  by  a  promi- 
nent Chilian  journalist,  *  Your  Christian  Sabbath  is 
needed  here  to  check  this  tide  of  materialism,  infidel- 
ity, and  superstition.' 

But  is  there  any  real  danger  that  the  Continental 
Sunday  will  invade  Great  Britain  or  the  United 
States  ? 

It  has  invaded   the  United  States,  and  partly  capt- 


1 66  THE    SABBATH    FOR    MAN. 

ured  Cincinnati,  Chicago,  St.  Louis,  New  Orleans, 
San  Francisco,  and  large  country  districts  also  in  the 
south-west  and  north-west.  California  may  be  said  to 
have  the  full-fledged  Continental  Sunday.  The 
description  of  her  Sundays  given  in  a  recent  number 
of  The  Nineteenth  Ceiiiury  is  erroneous  in  three  sen- 
tences out  of  five.  It  was  favorable  regardless  of 
facts.  Says  A.  T.  Pierson,  D.D.  :  "  In  California 
pleasure  runs  riot  on  Sunday,  and  there  also  is  the 
American  hot-bed  of  communism.  No  other  state  has 
had  a  Kearney  or  a  Kalloch,  and  the  very  atmosphere 
is  foul  with  lying,  blasphemy  and  perjury.  The 
foundations  of  the  family  are  loosened  ;  conjugal  in- 
fidelity is  winked  at  as  a  common  and  venial  offence  ; 
gambling  is  so  fashionable  that  fortunes  won  or  lost 
by  practices  that  mark  a  blackleg  imply  little  or  no 
disgrace.  The  shamelessness  of  vice  at  noon-day  on 
the  Sabbath,  and  on  public  thoroughfares,  would 
have  seemed  becoming  only  in  Sodom  and  Pompeii, 
and  calls  down  similar  judgments  from  Heaven.  This 
was  the  impression  made  on  me  by  weeks  of  obser- 
vation, especially  in  Sacramento  and  San  Francisco, 
and  confirmed  by  the  testimony  of  some  of  the  best 
citizens  on  the  Pacific  coast.  Has  all  this  low  state 
of  social  morality  nothing  to  do  with  the  disregard 
of  God's  Holy  Day  ?  The  decay  of  Sabbath  observ- 
ance began  in  pleasure-seeking,  in  a  disposition  to 
turn  at  least  a  part  of  the  day  to  the  ends  of  worldly 
amusement.  Then,  in  justification  of  this,  a  sufficient 
ground  was  sought  either  in  the  abrogation  of  the 
Sabbath  altogether  as  a  Jewish  institution,  or  on  the 
plea  of  the  necessity  of  a  day  of  diversion  for  the  sake 
especially  of  the  working  classes.  Then  open  infidel 
sentiment  began  the  assault  on  the  Sabbath  as  a  relic 


IS   THE    SABBATH    IMPERILED?  167 

of  superstition,  insisting  that  all  religious  restraint  is 
tyrannical  and  intolerant,  and  in  the  name  of  liberty- 
demanding  that  there  be  no  distinction  between  the 
days  of  the  week,  that  every  man  has  the  right  to  do 
as  he  will,  whether  in  business  or  pleasure,  on  Sun- 
day."  So  the  law  was  first  neglected  and  then  re- 
pealed. Rev.  Dr.  Cuyler,  of  Brookljm,  N.  Y.,  writing 
from  San  Francisco,  says  :  "By  actual  examination 
there  are  only  45,000  church-goers,  both  Protestant 
and  Catholic,  out  of  a  population  of  350,000."  The 
editor  of  The  Daily  Times,  of  VVatertown,  N.  Y.,  who 
is  not  at  all  a  special  advocate  of  Sabbath  observance, 
found  the  sensibilities  even  of  a  secular  journalist 
shocked  by  the  convivial  and  commercial  character  of 
the  California  Sunday.  He  writes  :  "  People  who 
v/ere  very  orthodox  East  are  very  liberal  here.  They 
do  not  consider  that  there  is  any  harm  in  visiting 
friends  and  acquaintances.  A  great  many  retail 
stores  are  kept  open,  so  that  purchases  can  be  made 
as  well  upon  Sunday  as  upon  a  week  day.  A  billiard 
saloon  at  the  hotel  at  which  I  stopped  in  Los  Angeles 
v/as  open  Sunday  evening,  and  the  crowd  in  attend- 
ance would  have  made  a  very  respectable  congregation 
in  almost  any  church."  A  San  Francisco  minister 
says  :  "  In  many  parts  of  California  many  businesses, 
otherwise  honorable,  have  been  impossible  to  Chris- 
tians because  of  Sunday  work."  Even  the  anti-Sab- 
bath San  F7'a7icisco  Chronicle  admits  that  "  a  great 
offence  against  the  proper  observance  of  Sunday  is 
made  by  the  processions  which  march  through  the 
streets  with  bands  playing  martial  airs."  This  is 
declared  to  be  "a  nuisance  which  ought  not  to  be 
tolerated,  as  it  is  offensive  to  many  people,  and  cer- 
tainly does  no  one  any  good." 


l68  TPIE    SABBATH    FOR    MAN. 

But  this  cyclone  of  Sabbath  desecration  is  not  ravag- 
ing Cahfornia  alone.  Rev.  D.  C.  Leonard,  of  Salt 
Lake  City,  writes  me  that  there  is  no  Sunday  in  the 
mining  districts,  that  the  Mormons  spend  Sunday  after 
the  Continental  fashion,  in  visiting,  riding,  and  hunt- 
ing— the  mission  Sabbath-schools  being  well  attended 
* '  when  the  weather  and  going  are  bad. ' '  A  gentleman 
of  Denver,  Colorado,  writes  me  that  some  business 
places  of  every  kind  are  open  on  the  Sabbath.  The 
same  is  true  of  many  Western  cities,  which  have 
reached  the  third  stage  of  the  Continental  Sunday — 
Holy  Day,  holiday,  working  day. 

One  Sunday  when  there  was  a  spasm  of  law 
enforcement  in  St.  Louis,  persons  were  arrested  in 
connection  with  786  business  establishments,  including 
12  manufactories,  all  of  which  were  requiring  men  to 
work  illegally  and  unnecessarily  in  a  very  Continental 
fashion.  When  sensualism  captures  the  Sabbath  any- 
where, selfish  industrialism  soon  hastens  to  share  the 
spoils.  A  Dakota  missionary  writes:  ' '  The  hardest  mat- 
ter we  have  had  to  overcome  is  the  desecration  of  the 
Sabbath.  People  will  hunt,  and  it  is  difficult  to  keep 
the  stores  shut.  I  find  it  so  hard  to  establish  anything 
like  a  religious  sentiment  and  to  hold  on  to  the  boys. 
The  year  has  not  been  what  I  had  hoped.  The  people 
have  been  so  worldly-minded,  that  to  keep  up  the  reg- 
ular meetings  is  about  all  that  we  have  accomplished." 
In  not  a  few  Western  States  and  territories,  Sunday  is 
already  a  day  for  fishing,  hunting,  visiting,  ball -play- 
ing, and  marketing — a  working  day  to  thousands,  and 
a  demoralizing  holiday  to  many  more. 

Within  a  few  years  the  Continental  Sunday  has  made 
great  headway  in  Chicago.  A  little  effort  by  earn- 
est men  might  have  mended  the  broken  levee,  when 


IS    THE    SABBATH    IMPERILED?  169 

the  leak  began,  but  now  the  city  is  flooded  with  both 
commercial  and  convivial  Sabbath  desecration.  TJie 
Union  Sig7ial,  in  1884,  thus  described  the  downward 
movement  :  "  Nearly  thirty  years  ago  the  perform- 
ance of  a  sacred  drama  on  a  Sunday  evening  threw 
the  virtuous  city  into  a  fever,  which  in  its  course 
worked  off  the  virus  of  the  miasma.  Ten  years  ago 
the  low  theatres  and  concert  halls  began  to  open  slyly, 
then  to  illuminate  their  entrances,  then  to  entice  by 
the  music  of  orchestras,  and  now  nearly  every  theatre 
in  the  city,  high-toned  and  low-toned,  flaunts  its  Sun- 
day performances  in  the  newspapers,  and  makes  the 
street  approaches  brilliant  with  electric  lights  and 
alluring  v/ith  music.  It  goes  without  saying  that  every 
rum  and  beer  shop  is  open,  front  door  and  back  door. 
Grocery  and  provision  stores  drive  a  brisk  trade  on 
Sunday  morning,  side  by  side  with  the  barber,  the 
newsdealer,  and  the  butcher,  and  for  several  weeks  past 
the  paving  of  an  important  thoroughfare  has  gone  on 
seven  days  in  the  week,  unchecked  by  civil  authority 
or  Christian  sentiment.  Good  people,  wake  up  !  or 
else  for  your  long  sleeping  you  will  not  even  recognize, 
nor  hear  the  voice  of  the  angel  who  may  in  God's  mercy 
be  sent  to  warn  you  to  depart  from  this  Sodom." 

A  distinguished  New  England  preacher  published 
not  long  since  the  following  testimony  :  "  I  was  in 
Chicago  in  July,  occupying  the  pulpit  of  the  Second 
Presbyterian  Church  for  three  Sundays.  The  First 
Presbyterian  Church  is  within  a  hundred  yards. 
Other  influential  churches  are  in  that  immediate 
neighborhood.  But  the  whole  of  them  together  are 
not  strong  enough  to  prevent  the  opening  of  a  huge 
beer  hall  and  garden  close  to  their  very  doors.  This, 
be  it  remarked,  in  what  is  considered  the  most  respect- 


I/O  THE    SABBATH    FOR    MAN. 

able  part  of  the  city,  where  some  of  the  wealthiest 
Chicago  merchants  live.  This  beer  hall  and  garden  is 
open  every  day  of  the  week,  but  it  seems  to  be  par- 
ticularly open  on  Sundays.  On  the  Sunday  in  July 
to  which  I  refer,  it  seemed  to  have  a  patronage  far  in 
excess  of  the  most  popular  churches.  And  *  if  these 
things  be  done  in  the  green  tree,  what  shall  be  done 
in  the  dry  ? '  If  they  be  done  in  the  very  teeth  of  the 
most  influer^tial  religious  men  of  the  city,  what  will 
they  do  in  those  populous  parts  where  the  poorer  men 
and  women  congregate,  and  from  whence  too  often 
churches  emigrate?" 

Rev.  J.  C.  Armstrong,  Superintendent  of  the  Chicago 
City  Missions,  writes  thus  of  the  present  Chicago  Sun- 
day :  "  The  great  business  houses  are  closed,  but  very 
many  smaller  ones  are  open.  I  see  people  carrying 
packages  of  various  sizes  and  shapes  from  dry-goods 
stores, but  more  frequently  from  grocery  stores  and  meat 
markets.  Squads  of  men  repair  our  streets,  lay  gas 
pipes,  etc.  Some  stone  and  brick  are  drawn,  and 
some  building  is  done.  Beer  gardens  flourish  like 
green  bay  trees,  and  the  blame  for  this  is  due  to  a 
mayor  in  whose  bonnet  a  large  bee  buzzes.  Let  a 
beer-garden  procession  start  for  Gehenna,  and  he  is 
ready  to  honor  it  by  his  presence.  The  way  he  has 
stooped — no,  craivlcd — to  conquer,  is  pitiful." 

Arthur  Little,  D.D.,  President  of  the  Chicago  Sab- 
bath Association,  gives  a  similar  description  of  the 
Chicago  of  to-day,  in  a  recent  sermon  :  "  I  have  no 
time  to  paint  the  monochromatic  picture — all  black  — 
of  Sunday  desecration — all  the  theatres  open  in  the 
evening,  and  many  of  them  in  the  afternoon — all  the 
four  thousand  saloons,  unable  to  destroy  bodies  and 
souls  enough  during  six  days  and  nights,  demanding  the 


IS   THE    SABBATH    IMPERILED?  171 

privilege,  in  defiance  of  law,  of  keeping  open  all  day 
Sunday — the  most  of  the  multiplied  railroads  running 
their  trains— the  great  daily  newspapers  issuing  their 
largest  edition,  both  as  to  bulk  and  numbers — proces- 
sions, civic,  military,  religious,  socialistic,  and  avowedly 
for  pleasure,  with  noisy  bands  of  music  disturbing  those 
who  desire  to  worship  God,  or  be  quiet  in  their  own 
homes — excursion  boats  and  trains  in  the  summer, 
and  parks  and  groves  thronged  with  pleasure-seekers — 
avenues  thronged  with  those  riding  for  pleasure — 
socialistic  and  communistic  gatherings  in  conspiracy 
against  the  existing  order  of  society — and,  quite  as 
alarming  as  anything  else,  the  amazing  apathy  of 
those  who  in  their  hearts  revere  and  honor  the  day." 
In  Chicago,  as  in  San  Francisco,  Nevv^  Orleans,  Cin- 
cinnati, and  St.  Louis,  Sunday  is  the  weekly  carnival 
of  crime. 

Even  in  the  Eastern  States,  the  recent  encroach- 
ments of  traffic,  especially  in  'liquor,  and  of  amuse- 
ments, especially  Sunday  excursions  and  Sunday  con- 
certs, upon  the  rest  and  religiousness  of  the  American 
Sabbath,  have  been  very  serious.  One  of  the  m.ost  no- 
torious of  these  was  the  transfer,  in  1884,  of  the  Wed- 
nesday and  Saturday  afternoon  concerts  in  Central  Park 
to  Sabbath  afternoon,  by  the  Park  Board,  when  there 
had  been  no  general  demand  for  such  a  change  ;  without 
even  a  petition  for  a  transfer  of  the  concerts,  from 
w^orkingmen  or  others  ;  without  giving  citizens  who 
were  conscientiously  opposed  to  having  their  taxes 
used  to  support  Sunday  concerts  a  chance  to  be 
heard.  This  action,  by  which  two  concerts  were  taken 
away  from  the  Sabbath-keeping  people,  to  give  one  to 
Sabbath-breakers,  at  public  expense — a  use  of  public 
money  as  inconsistent    with    religious  liberty  as  if  it 


1/2  THE   SABBATH    FOR    MAN. 

had  been  used  to  hire  a  band  of  preachers  to  instruct 
the  park  crowds  in  Sabbath-keeping,  instead  of  being 
used  to  hire  a  band  to  "  shoot  a  breach  into  the  bul- 
wark of  American  Sunday  observance"  (as  the  Staats 
Zett2i7i^ described  it) — was  unanimously  commended  by 
the  Sabbath-breaking  newspapers  of  New  York,  but  as 
unanimously  condemned  by  nearly  all  others,  as  ille- 
gal," unfair  and  unsafe.  The  affair  was  a  concession 
to  the  German  idea  of  Sunday  observance,  VvTought  in 
German  fashion,  by  the  monarchical  edict  of  the  un- 
Am.erican  Park  Commissioners.  Instead  of  being  d.  re- 
sistance to  ''the  intolerance  of  a  ver}^  small  fraction  of 
the  population,"  it  was  a  manifestation  of  just  that — 
the  intolerance  of  a  few,  who  would  not  wait  to  hear 
the  voice  of  the  people.  TJie  Christian  Union  wisely 
suggested  that  "  in  seeking  a  remedy  for  such  an  evil, 
a  negative  protest  would  usually  be  less  effective  than 
a  positive  petition,  for  instance,  in  this  case,  for  the 
restoration  of  the  Saturday  concerts,  reciting  that  by 
the  early-closing  movement  a  large  proportion  of 
workingmen  and  women  have  Saturday  afternoon  free; 
that  without  notice  or  opportunity  for  discussion,  they 
suddenly  find  themselves  deprived  of  their  Saturday 
afternoon  music,  and  they  therefore  request  that  it  be 
re-established."  To  this  might  be  added  reasons  why 
the  Sunday  concerts  should  be  discontinued. 

Similar  concerts  are  given  on  the  Sabbath  in  Bos- 
ton, and  are  being  plotted  for  in  Brooklyn  and  other 
cities.  Let  workingmen  be  warned  that  behind  these 
Sunday  bands  the  Continental  Sunday  is  marching 
upon  them,  bringing  Continental  toil,  Continental 
wages,  Continental  homes,  Continental  morals,  Conti- 
nental "  liberty"  (?). 

The   Sunday   concerts  in   New  York  v/ere   followed 


IS   THE    SABBATH    IMPERILED?  173 

Up,  on  October  12th,  1884,  with  a  new  inducement  to 
Sabbath-breaking — the  reduction  of  the  Sunday  fares 
and  the  increase  of  the  trains  on  the  elevated  railroads, 
of  which  The  Indepe^tdent  said  :  **  The  reduction  adds 
another  to  the  already  numerous  temptations  to  the 
masses  to  use  the  Sabbath  as  a  day  of  frolic  and  dissi- 
pation. Those  who  want  to  preserve  some  vestige  of 
the  Sabbath  of  our  fathers  need  to  be  active  and 
watchful." 

The  van  of  the  Continental  Sunday  has  even  invaded 
New  England,  chiefly  in  the  form  of  Sunday  excur- 
sions, which  are  demoralizing  the  rural  districts  as  well 
as  the  cities.  One  fact  is  ominously  representative  of 
New  England's  progress  (?)  in  this  matter.  Clark's 
Island,  near  Plymouth  Rock,  the  island  where  the 
Pilgrims  shivered  through  their  first  Sabbath  on  shore, 
because  they  would  not  work  on  that  day,  even  to 
shelter  themselves,  now  resounds  with  Sunday  sports. 
Twenty-five  per  cent  of  the  population  of  Massachu- 
setts is  foreign,  and  as  many  more  are  their  children, 
so  that  the  New  England  Sabbath  is  already  in  almost 
even-handed  conflict  with  the  Continental  Sunday. 

It  is  often  assumed,  in  defence  of  Sunday  excur- 
sions, that  they  carry  the  degraded  of  the  cities  away 
from  their  bottles.  Nay,  they  carry  their  bottles 
with  them,  and  find  more  on  the  picnic  grounds  as 
readily  as  in  the  lowest  city  streets  ;  and  not  only  so, 
they  carry  the  hellish  uproar  of  the  city  haunts  with 
them,  and  compel  the  quiet  residents  of  their  country 
resorts  to  share  it.  New  England's  Sabbaths  will  not 
much  longer  be  her  pride  if  these  law-defying  country 
excursions  are  allowed  to  continue  their  baleful  educa- 
tion in  lawlessness  and  immorality. 

The  labor  of  the  Continental  Sunday,  as  well  as  its 


1/4  THE   SABBATH    FOR   MAN. 

amusements,  is  beginning  to  appear  in  the  United 
States.  A  rapidly  increasing  number  of  workingmen 
and  tradesmen,  connected  with  railroads,  saloons, 
newspapers,  mails,  expresses  and  cabs,  confectioners, 
tobacconists,  butchers,  bakers,  grocers,  barbers,  etc., 
are  being  robbed  of  their  God-given  right  to  the  Sab- 
bath of  rest,  and  so  prepared  by  overwork  and  lack  of 
moral  culture  for  vice  and  revolution. 

In  approaching  Great  Britain  the  Continental  Sun- 
day puts  its  best  foot  forward — the  request  for  the 
Sunday  opening  of  museums,  not  so  much  that  work- 
ingmen may  get  in,  as  that  the  Continental  Sunday 
may  get  in. 

Even  in  Scotland  and  Canada  the  prow  at  least  of 
the  Continental  Sunday  has  touched  the  shores  in  the 
Sunday  trains,  Sunday  mails  and  Sunday  excursions. 

It  will  be  instructive  to  seek  the  origin  of  this  Con- 
tinental Sunday  which  threatens  the  English-speaking 
nations.  Such  a  study  will  show  us  that  the  Continental 
Sunday  may  reach  us  by  Parliaments  and  pulpits  as 
well  as  by  museums  and  excursions. 

This  Continental  Sunday  of  to-day,  with  all  its  toil 
and  turmoil,  may  be  traced  back  to  two  small  foun- 
tains, one  religious  and  the  other  political,  which  have 
each  a  warning  for  us. 

Constantine,""  in  the  first  Sunday  law  enacted  in 
Europe,  allowed  the  farmers  to  work  on  Sunday,  and 
to  make  it  their  market  day,  thus  permitting  both 
Sunday  work  and  Sunday  trade,  on  a  limited  scale, 
which  prepared  the  way  for  both  on  an  unlimited  scale 
— warning  law-makers  of  to-day  that  only  strict  Sun- 
day laws  will  avail  to  protect  workingmen  against  the 
tyranny  of  capital. 


IS   THE   SABBATH   IMPERILED?  175 

The  Other  fountain  of  the  Continental  Sunday  is  the 
hazy  view  of  the  Sabbath  held  by  Luther/"  who,  in 
the  heat  and  hurry  of  his  reaction  against  Romish 
festivals,  too  much  confused  the  Sabbath  with  them, 
and  at  times  seemed  to  deny  its  Divine  author- 
ity/'' He  said:  "Keep  the  Sabbath  holy  for  its 
use  both  to  body  and  soul  ;  but  if  anywhere  the 
day  is  made  holy  for  the  mere  day's  sake,  if  any- 
where'any  one  sets  up  its  observance  upon  a  Jew- 
ish foundation,  then  I  order  you  to  work  on  it,  to 
ride  on  it,  to  dance  on  it,  to  feast  on  it,  to  do 
anything  that  shall  remove  this  encroachment  on  the 
Christian  spirit  and  liberty."  In  another  place  he 
says  :  "  No  day  is  better  or  more  excellent  than 
another.  Some  one  day,  at  least,  must  be  selected  in 
each  week  for  attention  to  these  matters  [worship  and 
instruction],  and,  seeing  that  those  who  preceded  us 
choose  the  Lord's-day  for  them,  this  harmless  and 
admitted  custom  must  not  be  readily  changed.  Our 
objects  in  retaining  it  are  the  securing  of  unanimity 
and  consent  of  arrangement,  and  the  avoidance  of  the 
general  confusion  which  would  result  from  individual 
and  unnecessary  innovation."  If  any  are  disposed  to 
think  Luther  an  almost  apostolic  authority  on  the 
Lord's-day,  they  would  do  well  to  recall  his  views  of 
the  Lord's  Supper,  which  are  rejected  by  most  of  the 
Americans  and  Englishmen  who  quote  his  views  on 
the  Sabbath  as  very  weighty.  It  is  not  fair  to  expect 
noonday  light  in  the  early  morning.  Luther's  views 
about  the  Sabbath  are  not  any  more  weighty  than  his 
confessedly  erroneous  opinion  that  the  Epistle  of 
James  was  "  an  epistle  of  straw."  It  is  strange,  too, 
that  those  who  claim  the  sanction  of  Luther's  great 
name  for  the  Continental  Sunday  have  not  noted  his 


1/6  THE   SABBATH    FOR   MAN. 

condemnation  of  spending  holy  days  in  "  idleness, 
drinking,  gambling,  by  which  God  is  more  sinned 
against  on  holy  days  than  on  any  others."  In  the 
letter  to  the  German  Emperor,  in  which  this  condem- 
nation of  rioting  on  Sundays  and  holy  days  occurs,  he 
says  :  "  Let  holidays  be  abolished  and  Sunday  only  be 
kept."  He  urged  a  sober,  reverent,  thoughtful,  wor- 
shipful Sunday,  but  he  put  behind  it,  in  place  of  the 
Pope's  authority,  not  God's,  but  only  utility,  and  so 
unconsciously  prepared  the  way  for  the  Continental 
Sunday. 

Calvin^^^  uttered  sentiments  on  the  Sabbath  similar  to 
those  of  Luther,  and,  strange  to  say,  those  who  con- 
demn him  most  bitterly  for  the  death  of  Servetus,  and 
repudiate  altogether  his  theological  system,  quote  him 
as  an  almost  inspired  authority  in  his  careless  state- 
ments about  Sunday  recreation.  His  mistaken  words, 
with  similar  ones  from  Melanchthon,  Tyndale,^"  and 
other  religious  leaders,"  have  caused  many  of  their 
followers  to  deem  it  no  sacrilege  to  spend  in  business 
or  amusement  a  day  whose  sacredness  they  ascribe  to 
nothing  more  than  custom  and  the  Church.  We  all 
need  to  use  the  prayer  of  Leighton,  "  to  be  delivered 
from  the  errors  of  wise  men,  yea,  of  good  men." 

The  few  who  advocate  such  views  to-day  as 
**  advanced  thought"  are  really  four  hundred  years 
behind  the  times,  groping  in  the  twilight  of  Protes- 
tantism's early  errors,  which  the  Scotch,  English,  and 
American  churches  long  ago  left  behind.  The  only 
reason  that  the  American  and  the  English  echoes  of 
Luther  do  not  produce  a  Continental  Sunday  in  their 
own  lands,  is  tl;at  no  one  of  them  is  a  "  Protestant 
pope,"  whose  opinions  are  received  as  the  law  of  the 
land. 


IS    THE    SABBATH    IMPERILED?  177 

The  Rev.  W.  H.  Havergal  finds  the  roots  of  the  Ger- 
man Continental  Sunday  in  the  following  facts,  which 
are  closely  connected  with  those  just  mentioned  : 
"  The  decalogue  is  kept  out  of  sight,  and  rarely 
comes  within  hearing.  In  neither  Protestant  nor 
Roman  Catholic  churches  is  any  transcript  of  the  Ten 
Commandments  to  be  seen.  Occasionally  a  copper- 
plate ornamental  copy  is  hung  on  the  wall  in  a  Roman 
Catholic  house,  but  then  the  version  of  the  command- 
ments is  false  and  treacherous,  the  second  command- 
ment being  altogether  omitted,  and  the  fourth  abbre- 
viated to  *  Remember  the  festivals.'  Thus  is  Jehovah 
insulted  by  the  omission  of  all  allusion  to  His  own  day, 
and  thus  are  the  people  brought  to  regard  the  festivals 
of  the  church  in  the  same  light  as  the  Sabbath.  The 
people  even  call  a  church  holiday  '  Sunday.'  For 
instance,  they  say,  '  There  will  be  no  market  on  next 
Tuesday,  because  it  is  Sunday.'  Thus,  by  bringing 
down  the  Lord's-day  to  a  mere  holiday,  and  elevating 
the  mere  holiday  into  a  Sunday,  the  people  are  in- 
duced to  spend  all  .alike."  God's  law  is  broken  to 
honor  man's. 

History  proves  that  a  Sunday  urged  on  ecclesiastical 
and  humanitarian  grounds  alone,  even  when  embodied 
in  civil  law,  is  powerless  to  halt  unregenerated  selfish- 
ness, even  in  its  work  and  trade,  for  one  day  in  seven. 

Only  the  Divine  "  Thou  shalt"  awaking  the  "  I 
ought"  of  human  conscience  can  enforce  even  the  rest 
of  the  Sabbath,  and  make  civil  laws  effective  in  its 
protection. 

The  dykes  that  protect  our  Sabbath  against  the  seas 
of  selfishness  and  infidelity,  are  :  First  and  outermost, 
Sabbath  laws  ;  second,  an  awakened  public  conscience  ; 


178  THE    SABBATH    FOR    MAN. 

third  and  innermost,  clear  views  in  the  church.  The 
workingmen  of  England  recognize  the  danger  of  allow- 
ing even  small  breaks  in  these  dykes,  as  is  shown  by 
their  repeated  petitions  against  the  Sunday  opening  of 
museums.  They  see  that  secularizing  the  day  would 
open  the  way  for  breaking  down,  first,  its  sacredness, 
and,  second,  its  protected  rest. 

Putting  the  implications  of  this  petition  with  other 
facts  to  which  I  have  referred,  we  have  four  unanswer- 
able arguments  against  the  Sunday  opening  of 
libraries,  museums,  and  art  galleries  in  Great  Britain 
and  the  United  States"" — the  present  point  of  attack  of 
those  who  have  made  Sabbath-breaking  a  science,  with 
organized  societies'"  to  make  way  for  the  Continental 
Sunday. 

(i)  The  workingmen  neither  ask  for  Sunday  opening 
where  it  does  not  exist,  nor  do  they  use  it  to  any  large 
degree  where  it  is  already  in  vogue.  In  England  an 
earnest  canvass  of  workingmen's  societies  was  made 
in  1883  by  the  friends  of  Sunday  opening,  and  also  by 
its  opponents,  each  seeking  the  approving  votes  and 
signatures  of  workingmen's  organizations.  The  result 
was  :  Against  Sunday  opening,  2412  organizations, 
with  501,705  members.  For  Sunday  opening,  62 
organizations,  with  45,482  members.  Of  nine  cities  in 
England  where  the  question  of  Sunday  opening  was 
voted  on  in  1883  and  1884 — workingmen  in  every 
case  being  the  majority — only  one  city  voted  for  it  to 
eight  against. 

Repeated  canvasses  have  yielded  similar  results. 
Nine  tenths  of  the  workingmen  of  England  not  only 
do  not  want  Sunday  opening,  but  are  opposed  \.o  it. 

Earl  Cairns  has  very  appropriately  called  attention 
to  the   fact  that  it  is  in  the  House  of  Commons,  which 


IS   THE   SABBATH    IMPERILED?  179 

directly  represents  British  workingmen,  that  resolu- 
tions for  Sunday  opening  have  been  five  times  defeated 
by  overwhelming  majorities,  while  it  is  the  House  of 
Lords,  less  intimately  familiar  with  the  wishes  of  the 
laboring  classes,  that  has  almost  passed  such  resolu- 
tions. It  is  all  too  evident  that  the  House  of  Lords 
did  not  give  the  stronger  vote  for  opening  because  it  is 
in  closer  sympathy  with  the  people,  but  rather  because 
it  has  larger  sympathy  with  the  Continental  Sunday. 

Mr.  Charles  Hill,  Secretary  of  the  Working  Men's 
Lord's-day  Rest  Association,  and  others,  have  been  to 
many  of  the  English  meetings  in  favor  of  Sunday  open- 
ing, and  have  found  a  large  proportion  of  the  audience 
wearing  eye-glasses^  which  are  surely  not  the  badges  of 
workingmen.  These  idlers,  not  content  with  six  days 
of  play,  want  the  museums  opened  on  Sunday  for  their 
own  amusement,  but  prudently  ask  it  in  the  name  of 
workingmen.  If  these  pleasure-seekers  but  knew  their 
own  needs  they  would  agree  with  that  citizen  of 
Paisley  who  responded  to  a  circular  asking  what  Sun- 
day amusements  the  people  of  that  town  indulged  in, 
**  We  have  amusements  enough  on  week-days,  and  on 
Sunday  are  glad  of  a  rest."  In  the  v/ords  of  another  : 
"  The  amusement  market  is  completely  glutted  ;  it  is 
one  of  the  greatest  industries  of  the  country.  The 
daily  and  other  newspapers  contain  column  after 
column  devoted  to  advertising  and  reporting  the 
recreations  of  the  people  on  six  days  a  week.  Yet  it 
is  said  that  six  days  are  not  enough;  the  seventh  and 
every  day  must  be  swallowed  up  by  amusements. "  It 
is  an  omen  of  a  nation's  degeneracy  when  its  men  and 
women  deem  "one  moment  unamused  a  misery,"  and 
devote  their  leisure  to  child's  play  rather  than  to  self- 
improvement  and  helpfulness. 


l8o  THE    SABBATH    FOR   MAN. 

That  Sunday  Opening  does  not  prevail  in  the  United 
States  is  itself  proof  that  the  vvorkingmen  do  not  want 
it.  About  all  the  Sunday  opening  that  now  exists  is 
that  of  the  reading-rooms  of  a  few  city  libraries." 
The  principal  art  galleries  and  museums  are  not  open. 
Doubtless  the  majority  against  Sunday  opening  in  the 
United  States  is  somewhat  smaller  than  in  England, 
on  account  of  the  large  Continental  element  in  the 
population  ;  but  even  in  the  United  States,  as  in  Eng- 
land, it  is  chiefly  the  aristocratic  patrons  of  the  work- 
ingmen,  some  impelled  by  infidelity  and  some  by 
philanthropy,  who  have  unequally  yoked  themselves 
together  to  thrust  this  undesired  medicine  upon  the 
workingmen,  of  whom  they  understand  neither  the 
wishes  nor  the  needs. 

Most  of  the  projects  for  Sunday  amusements  that 
are  defended  as  boons  for  the  workingmen  originated 
as  money-making  schemes,  which  have  no  more  right 
to  use  the  Sabbath  for  gain  than  other  business  estab- 
lishments. It  is  Dives'  greed  more  than  Lazarus'  need 
that  originates  Sunday  shows  and  excursions.  "  The 
Sabbath  was  ma.de/or  man,''  cries  the  Sunday  show- 
man, but  he  means,  ''for  money.'' 

If  a  majority  of  workingmen  in  any  land  should 
desire  Sunday  opening,  it  would  not  be  a  valid  argu- 
ment for  granting  it,  any  more  than  the  unwise  desires 
of  the  French,  German,  and  Irish  peasants  are  a 
sufficient  reason  for  breaking  down  other  national  safe- 
guards ;  but  as  this  is  the  chief  argument  of  those 
who  appeal  for  Sunday  opening,  it  is  appropriate  to 
show  that  not  only  their  conclusion  but  their  very 
premises  are  inaccurate. 

This  leads  to  the  other  fact  that  the  workingmen  not 
only  do  not  want  Sunday  doses  of  museums  and  fine 


IS   THE    SABBATH    IMPERILED?  l8l 

arts,  but  will  not  take  the  medicine  even  when  their 
kid-gloved  patronizers  have  provided  it  for  them. 
When  the  Academy  of  Design  in  New  York  was  open 
for  a  Sabbath  that  the  workingmen  might,  by  their 
admittance  fees,  help  on  the  fund  for  the  harbor  statue 
of  French  liberty,  The  New  York  Tribune  (Dec.  24, 
1883)  said  of  those  who  came:  "If  the  visitors  were 
working  people  in  the  accepted  sense  of  the  term,  the 
working  people  of  New  York  dress  much  better  than 
is  generally  supposed,  and  know  much  more  about  art 
than  they  get  credit  for.  Moreover,  they  hardly  seem 
to  be  in  crying  need  of  Sunday  privileges  of  this 
kind."  Rev.  Carlos  Martyn,  in  a  sermon  reported  in 
The  Nezv  York  Herald  of  Oct.  6th,  1884,  says  that 
when  the  Mercantile  and  Cooper  Union*'  libraries  w^ere 
opened  in  1882,  they  were  speedily  closed,  **  because 
it  was  discovered  that  the  reading-rooms  had  become 
lounging-places  for  bummers  and  tramps." 

Charles  H.  Payne,  D.D.,  when  a  pastor  in  Philadel- 
phia a  few  years  ago,  said,  in  a  published  address  : 
"  The  plan  of  Sunday  opening  has  been  tried  in  this 
city  for  two  years  in  the  Mercantile  Library,  under 
the  most  favorable  circumstances  it  could  hope  for  in 
any  locality.  It  has  been  largely  quoted  in  other 
cities  as  eminently  successful.  I  have  taken  pains  to 
investigate  the  case,  and  am  informed  by  the  officers 
of  the  institution,  who  have  the  best  opportunity  of 
knowing  the  facts,  that,  instead  of  bringing  in  the 
homeless,  neglected  ones,  probably  nine  tenths  of  all 
who  visit  the  rooms  on  Sunday  come  there  from  com- 
fortable homes.  If  we  could  know  the  exact  facts  I 
doubt  not  we  should  find  that  more  are  drawn  into  the 
libraries  from  the  churches  than  from  the  streets." 

In  England  two  of  the  institutions  opened — those  at 


1 82  THE    SABBATH    FOR   MAN. 

Maidstone  and  Keswick — have  been  closed  because 
they  had  become  rendezvous  for  flirting  young  people 
rather  than  for  working  people,  and  the  Sunday 
attendance  on  the  six  libraries  of  Manchester  has 
fallen,  as  stated  by  Dr.  Begg  at  Edinburgh,  to  an 
average  of  407  each  per  Sunday,  most  of  them  being 
boys  and  girls  occupied  with  looking  at  picture 
papers.  Dr.  Begg  said  truly  that  the  workingmen 
"  wish  for  something  more  pungent  than  a  museum  in 
their  malobservance  of  the  Sabbath."  In  a  special 
plea  for  the  Sunday  opening  of  art  galleries,  museums, 
and  libraries,  by  William  Rossiter,  which  was  pub- 
lished in  the  Nineteenth  Centiiry,  June,  1884,  in  which 
nearly  all  such  institutions  which  open  on  the  Sabbath 
in  any  part  of  the  world  are  referred  to,  with  a 
description  of  their  Sunday  visitors,  it  is  not  even 
claimed  that  the  so-called  laboring  classes  use  them 
even  to  a  moderate  degree,  except  in  five  places — 
Bucharest,  Berlin,  Bordeaux,  Christiania  and  Genoa. 
In  regard  to  other  places  where  Sunday  opening  pre- 
vails, such  admissions  as  the  following  are  made  : 
*' The  poorer  classes  do  not  attend  them."  "The 
artisan  class,  but  not  the  laboring  class,  use  them  to 
some  extent."  "  Not  much  attended  by  artisans." 
**  The  number  of  artisan  visitors  is  small."  "  Not 
used  to  any  extent  by  the  artisan  or  poorer  classes." 
It  is  not  claimed  that  these  institutions  are  well 
attended,  even  by  artisans,  except  in  Brussels,  Flor- 
ence, and  Naples.  It  is  admitted  that  laborers  and 
artisans  in  most  places  prefer  parks  and  beer  gardens 
for  their  Sunday  recreations. 

Those  workingmen  who  do  care  to  see  an  art 
gallery  or  museum — and  none  but  special  students 
care  to  visit  one  more  than  a  few  tiines — can  spare  an 


IS   THE   SABBATH    IMPERILED?  183 

evening,  now  and  then,  from  the  saloon  or  theatre,  or 
use  a  Saturday  half  holiday,  or  the  regular  holidays,  or 
the  unoccupied  days  between  jobs.  As  to  libraries, 
those  who  care  to  read  are  the  very  ones  who  can 
make  time  to  get  their  books  and  papers  before  Sun- 
day. The  wisest  method  by  which  to  give  work- 
ingmen  more  time  for  self-culture  is  to  work  for  the 
Saturday  half  holiday  and  "  early  closing,"  both  of 
which  reforms  are  delayed  by  agitations  for  Sunday 
opening. 

(2)  A  yet  more  weighty  answer  to  those  who  would 
Vvn'n  men  away  from  Sunday  vices  by  Sunday  opening 
of  art  galleries,  and  by  Sunday  concerts,  is  the  fact 
that  on  the  Continent,  where  such  openings  have  been 
common  for  centuries,  neither  Italian  sculpture,  nor 
German  music,  nor  French  painting  have  checked  the 
ever-rising  tide  of  Continental  vice  any  more  than 
Mrs.  Partington's  broom  has  kept  back  the  sea. 

The  Nihilists  and  Socialists  of  the  most  extreme  type, 
v/ho  seek  to  destroy  all  religion  and  morality  as  much 
as  they  seek  to  destroy  social  distinctions,  who  are 
atheists  and  advocates  of  the  grossest  sensuality,  are 
found  in  the  very  towns  where  art  galleries,  music 
halls,  and  theatres  are  open  on  the  Sabbath. 

In  almost  every  art  gallery  and  museum  on  either 
side  the  sea  there  is  miore  to  stimulate  animal  passions 
in  the  uncultivated,  than  to  antidote  them.  Even  in 
the  best  American  art  galleries  there  are  pictures  fit 
only  for  the  walls  of  Pompeii — pictures  that,  so  far 
from  elevating  character,  can  be  seen  without  risk  only 
by  adults  who  are  fortified  in  virtue. 

Dr.  Gritton,  of  London,  says  of  the  moral  influence 
of  Sunday  opening  :  "  Without  Sunday  museums  and 
art  galleries   to    work   reformation,    wc   are    becoming 


1 84  THE   SABBATH    FOR   MAN. 

steadily  and  markedly  more  temperate  as  a  nation. 
With  all  the  supposed  advantages  of  art  collections 
on  the  Sunday,  drunkenness  is  growing  quickly  and 
dangerously  in  Belgium,  Italy,  France,  Switzerland, 
Holland,  and  Germany.  We  need  not  trace  this  grow- 
ing drunkenness  to  the  influence  of  pictures  or  statuary 
on  the  Sunday  ;  it  is  sufficient  to  assert  that  pictures 
and  statuary  have  not  prevented  its  increase,  nor  cured 
it  where  it  prevails."  Dr.  William  M.  Taylor  says  on 
this  theme  :  "  All  this  talk  about  the  refining  efficacy 
of  art  is  a  bit  of  the  '  cant'  of  '  culture,'  which  is  as 
disgusting  as  the  cant  which  claims  to  be  religious.  It 
is  withal  positively  ludicrous  to  any  man  who  knows 
what  Athens  was  morally  in  the  very  heyday  of  its 
artistic  excellence,  or  who  has  studied  the  history  of 
Rome  under  Nero,  of  Italy  under  the  Pontificate  of 
Leo  X.,  or  of  France  under  Louis  XIV.  If  the 
originals  did  so  little  in  the  refining  line,  the  fragments 
and  copies  of  them  in  our  museums  will  do  less.""  Of 
like  import  are  the  words  of  Mr.  Hugh  Mason,  M.P.  : 
**When  the  picture  galleries  in  Manchester  were  opened 
for  certain  hours  on  Sunday,  during  that  very  period 
the  apprehensions  for  drunkenness  on  Sunday  were 
not  fewer,  but  decidedly  more  numerous.  Just  as  the 
places  of  amusement  on  the  week  days  and  evenings 
do  not  lessen  drunkenness  or  empty  the  liquor  shops  ; 
just  as  on  the  holiday?,  with  every  amusement  in  full 
play,  the  liquor-sellers  reap  their  richest  harvest  ;  so 
would  it  be  on  the  Sunday  if  it  was  filled  with  similar 
amusements."  Why  should  it  be  supposed  that  a 
Sunday  band  will  make  others  cease  from  beer,  when 
it  does  not  have  that  effect  even  upon  the  musical  ar- 
tists themselves  ?  A  similar  query  might  be  applied 
to  artists  of  other  kinds. 


IS   THE    SABBATH    IMPERILED?  185 

It  would  be  amusing,  If  it  were  not  so  sad,  to  hear 
men  who  are  old  enough  to  know  something  of 
human  nature,  talking  as  If  those  who  are  thirsting 
for  ale  would  be  glad  to  take  doses  of  art  in  its  place. 

The  staple  argument  for  Sunday  opening,  that  it 
displaces  a  greater  evil  by  allowing  a  lesser  one,  needs 
only  to  be  carried  out  to  the  full  to  be  wrecked  In  its 
own  absurdity.  If  Sunday  opening  of  art  galleries 
and  Sunday  picnics  can  be  defended  on  the  ground 
that  it  Is  better  that  men  should  be  at  these  than  in 
liquor  shops,  the  same  rule  would  justify  Sunday 
theatres,  ball  games,  and  even  Sunday  races,  while 
Sunday  liquor-selling  itself  could  be  justified  by  the 
same  spurious  reasoning  on  the  ground  that  the  bar  is 
better  than  the  brothel  ;  or  a  manufacturer  could 
justify  himself  for  keeping  his  men  at  work  seven  days 
per  week,  on  the  ground  that  it  was  better  for  them 
to  work  Sunday  than  to  drink  away  their  health  and 
money  In  Sunday  sprees.  Of  two  wrongs  choose — 
neither. 

(3)  But  the  chief  and  sufficient  reason  v/hy  vrorking- 
men  and  Christians  alike  oppose  the  Sunday  opening 
of  museums  and  art  galleries  and  Sunday  concei-ts,  is 
that  such  opening  is  the  thin  edge  of  the  Continental 
Sunday,  by  which,  if  we  consent,  the  rest  and  religious- 
ness of  the  Sabbath  are  both  to  be  split  to  pieces.  ''* 

The  London  Times  (June  9th,  1877)  says  :  "To 
open  these  institutions  on  a  Sunday,  by  a  formal 
Parliamentary  vote,  must  of  necessity  have  an  exten- 
sive reflex  effect.  Where  Is  the  line  to  be  drawn  be- 
tween public  and  private  exhibitions,  between  galleries 
and  theatres,  for  instance  ?  In  point  of  fact,  in  the 
parallel  cases  abroad,  the  line  Is  not  drawn,  and  wc 
may    be   quite  sure   that   If  drawn   in   this  country,  it 


1 86  THE   SABBATH    FOR   MAN. 

would  not  be  maintained.  We  should  make  a  com- 
plete breach  in  the  defences  which  now  protect  the 
Sunday  as  a  day  of  rest,  and  should  have  definitely 
abandoned  our  general  rule.  Once  throw  open,  by 
resolution  of  the  House  of  Commons,  all  national 
museums  and  picture  galleries  on  Sunday,  and  it  is 
hard  to  see  what  institutions,  public  or  private,  we 
could  insist  on  closing." 

The  proposal  to  open  museums  and  picture  galleries 
on  the  Sabbath  calls  up  what  Balak  said  to  Balaam, 
whom  he  could  not  persuade  to  curse  the  Israelites  as 
a  whole,  and  so  urged  to  curse  a  small  portion  of 
them,  in  the  hope  that  the  curse  might  spread  from 
that  portion  to  the  whole.  "  Come  with  me,"  he 
said,  "  and  I  will  show  thee  a  small  part  of  them.  It 
may  be  that  thou  wilt  curse  me  them.'' 

It  has  be.en  truly  said  by  William  Arthur  :  "  The 
barrier  between  a  day  of  rest  and  religion,  and  one  of 
drudgery  and  dissipation,  is  only  the  sacredness  of  the 
day.  Man's  rights  rest  upon  God's  rights  ;  the  repose 
of  the  Sunday  on  the  religion  of  the  Sabbath.  De- 
stroy that  in  England,  then  the  physical  toil  and  the 
moral  pest  of  the  French  Sunday  will  at  once  invade 
the  nation.  From  the  rough  hodman  to  the  accom- 
plished editor,  tJie  sacredness  of  the  day  is  the  laborer  s 
only  shield,''  Of  like  tenor  are  the  words  of  the  Duke 
of  Argyle  :  "  We  know  that  there  is  a  large  portion  of 
the  artisan  class  who  are  not  attached  to  any  particular 
church,  and  who  have  no  strong  or  definite  theological 
opinions.  Nevertheless,  you  will  find  among  them 
the  greatest  possible  jealousy  as  to  all  those  notions 
tending  to  the  alteration  of  the  Christian  Sunday. 
What  is  this  instinct  founded  upon  ?  It  is  the  feeling, 
perfectly  well  founded,  that  when  you  break  dov/n  the 


IS    THE    SABBATH    IMPERILED?  18/ 

religious  sanction  of  the  day,  the  legal  sanction  would 
be  broken  also.  Reference  has  been  made  to  the  way  in 
which  Sunday  is  spent  in  other  countries.  In  South 
Germany,  the  other  day,  I  was  much  struck  by  the  fact 
that  works  of  construction  were  carried  on  as  exten- 
sively on  Sunday  as  on  other  days,  and  the  scaffolding 
outside  one  of  the  finest  churches  was  occupied  with 
men  who  w^ere  at  work  on  the  building.  The  working 
classes  of  this  country  feel  that  if  the  regard  for 
Sunday  were  broken  down  in  one  respect,  it  would  be 
broken  down  in  others.  I  think  this  is  a  well-founded 
jealousy."  Rev.  E.  H.  Shepherd  has  thus  vividly 
pictured  the  work  of  the  wedge  of  which  Sunday 
opening  is  the  thin  edge  :  "  You  have  but  to  intro- 
duce the  Continental  Sunday  to  establish  among  us 
the  Continental  home.  You  have  but  to  get  rid  of  the 
English  Sunday,  to  blot  the  old  English  word  /lome 
out  of  our  vocabulary.  Throw  open,  then,  if  you  will, 
our  museums  and  picture  galleries  on  a  Sunday  after- 
noon, and,  in  the  end,  you  will  find  that  the  true 
English  home  is  to  be  found  only  in  there  presentations 
of  the  '  old  masters '  which  adorn  the  walls."" 

We  shall  never  save  men  from  breaking  the  Sixth 
and  Seventh  Commandments  by  joining  them  in  break- 
ing the  Fourth.  When  the  ardent  color-bearer  outran 
his  company  in  charging  a  hostile  fortess,  and  his 
captain  cried,  "  Bring  back  the  colors  to  the  com- 
pany," he  replied,  "  Bring  up  the  company  to  the 
colors."  We  are  not  to  drag  the  Sabbath  down  to  the 
level  of  the  Sabbath-breakers,  but  by  laws,  leaflets, 
sermons,  conversations,  lead  them  to  understand  and 
appreciate  the  obligation  and  advantages  of  the  Sab- 
bath of  rest. 


III.  ARE  SABBATH  LAWS  CONSISTENT 
WITH   LIBERTY? 


The 

Earliest 
Law 


r 

Against  vagran- 
cy : 

against  cruelty  to 
i       animals  : 

in  favor  of  aliens  : 

in  favor  of  work- 
I      ingmen  : 


Six  days  thou  shalt  do  thy  work, 
and  on  the  seventh  day  thou  shalt 
rest  ;  that  thine  ox  and  thine  ass 
may  rest,  and  the  son  of  thy  maid- 
servant and  the  foreigner  may  draw 
breath — that  thy  manservant  and 
thy  maidservant  may  rest  as  well  as 
thou. — Ex.  23  :  12  ;  Deut.  5  :  14. 


The  first  settlers  of  this  country  were  a  body  of  select  men.  They 
were  profoundly  impressed  by  the  conviction  that  a  weekly  Sabbath 
was  essential  to  the  highest  welfare  of  the  communities  which  they 
established,  and  they  therefore  enacted  laws  to  enforce  a  proper 
observance  of  that  day.  It  was  not  more  upon  theological  considera- 
tions than  it  was  upon  secular  and  social  that  they  framed  those  laws, 
and  enforced  strict  obedience  to  them.  The  Sabbath  so  observed,  no 
one  can  doubt,  contributed  largely  to  the  formation  of  that  character 
which  has  stood  us  in  so  much  stead  in  our  own  history,  and  which 
has  been  the  admiration  of  the  world.— Hon.  William  Strong, 
Justice  of  the  United  States  Supreme  Court .^"^^ 

The  stability  and  character  of  our  country  and  the  advancement  of 
our  race  depends,  I  believe,  very  largely  upon  the  mode  in  which 
the  Day  of  Rest,  which  seems  to  have  been  specially  adapted  to  the 
needs  of  mankind,  shall  be  used  and  observed. — John  Bright. 

I  am  no  fanatic,  I  hope,  as  to  Sunday  ;  but  I  look  abroad  over  the 
map  of  popular  freedom  in  the  world,  and  it  does  not  seem  to  me 
accidental  that  Switzerland,  Scotland,  England,  and  the  United  States, 
the  countries  which  best  observe  Sunday,  constitute  almost  the  entire 
map  of  safe  popular  government. — Joseph  Cook,  in  the  Christian 
Union, 

The  crisis  has  come.  By  the  people  of  this  generation,  by  our- 
selves, probably,  the  amazing  question  is  to  be  decided  whether  the 
inheritance  of  our  fathers  shall  be  preserved  or  thrown  away  ;  whether 
our  Sabbaths  shall  be  a  delight  or  a  loathing  ;  whether  the  taverns  on 
that  day  shall  be  crowded  with  drunkards,  or  the  sanctuary  of  God 
with  humble  worshipers. — Lyman  Beecher,  Sermon  of  Oct.  2-]th, 
18 1 3,  on  Reformation  in  AI orals. 


ARE   SABBATH    LAWS   CONSISTENT   WITH 
LIBERTY  ? 

An  intelligent  workingman  of  foreign  birth  tells  me 
that  the  conception  of  liberty  which  is  generally, 
though  not  universally,  held  in  the  steerage  of  the 
ocean  steamers  that  ply  between  European  monarchies 
and  the  American  republic,  is,  that  one  can  do  what- 
ever he  pleases  in  "  the  Land  of  the  Free."  Only  the 
intelligent  emigrants  realize  that  personal  liberty  is 
bounded  on  every  side,  like  a  circle,  by  the  liberties 
of  others,  and  that  personal  rights  can  not  eclipse 
society  rights.  To  the  ignorant,  liberty  is  an  un- 
fenced  prairie  of  license  and  lawlessness.  They  do  not 
realize  that  every  person  must  everywhere  have  a  cer- 
tain amount  of  government  for  the  protection  of 
society,  and  that  he  must  choose  whether  he  will  be 
governed  from  within  himself  or  from  without.  Every 
one  who  is  not  self-governed  by  inward  integrity  and 
equity  must  be.  governed  by  the  outward  restraints  of 
civil  law,  for  the  protection  of  others,  in  a  republic 
as  surely  as  elsewhere.  The  difference  between  a 
monarchy  and  a  republic  is  chiefly  that  in  the  former 
one  man  or  a  few  men  put  these  outward  restraints 
upon  those  who  are  not  self-restrained,  while  in  the 
latter  it  is  the  everybody  who  knows  more  than  any- 
body who  makes  and  enforces  these  legislative  rules  of 
conduct. 


192  THE    SABBATH    FOR    MAN. 

On  the  steps  of  a  certain  city  hall  I   once  saw  this 
sign  : 


Gentlemen  will  not,  and  others 
must  not  loaf  on  these  steps. 


Civil  law  is  simply  the  expression  of  what  just  men 
will  not,  and  others  must  not  do. 

The  man  who  has  no  will  to  do  ill  isfree,  because 
such  laws  bring  him  no  restraint.  Love  to  man  is 
in  him  the  fulfilling  of  the  law.  He  never  seeks  to 
break  down  his  neighbor's  fences,  and  so  never  finds 
them  in  his  way. 

The  man  who  is  enslaved  to  selfishness  and  vice  con- 
stantly encounters  the  outward  restraints  of  law,  and 
so  can  not  be  free  anywhere.  Coming  to  a  republic 
changes  the  form,  but  does  not  lessen  the  degree  of 
his  bondage.  If  in  Europe  he  was  degraded  by  des- 
potism, here  he  is  in  peril  of  self-degradation  by  the 
abuse  of  liberty.  Among  the  colored  people  of  the 
Southern  States  there  is  said  to  be  more  of  drunken- 
ness and  Sabbath-breaking  than  in  the  days  of  slavery. 
Liberty  is  a  gain,  but  it  has  its  perils.  Many  Ger- 
mans who  were  never  intoxicated  or  arrested  in  Ger- 
many in  a  score  of  years,  have  both  experiences  in 
their  first  year  of  American  freedom.  Being  their  own 
master  puts  them  under  a  worse  ruler  than  Bismarck. 
A  large  degree  of  freedom  is  not  safe  for  children, 
large  or  small.  Even  a  republican  government  is  com- 
pelled to  parent  such  of  its  people  as  are  not  capable 
of  self-government,  until  they  have  learned  the  art. 
False  ideas  of  liberty  made  Lucifer  and  his   followers 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?    1 93 

into  devils,  and  caused  them  to  be  exiled  from  Heaven 
for  their  lawlessness  ;  and  false  ideas  of  liberty  have 
made  many  native  and  foreign  devils  in  the  United 
States.  "  That  central  truth  of  statecraft,  liberty 
under  authority,  imperatively  calls  for  reaffirmation,''^" 

The  Puritan  fathers  of  America  sought  its  shores 
through  love  of  liberty,  but  a  large  number  of  the  emi- 
grants of  to-day  make  the  same  voyage  through  love 
of  license  and  lawlessness/®  The  warden  of  the  Sing 
Sing  Prison  once  said  to  me  :  "  The  first  thing  that 
prisoners  have  to  learn  here  is  obedience.  The  lack  of 
that  brings  them  here."  The  first  thing  that  emigrants 
of  the  baser  sort  need  to  learn  on  arrival  in  America  is 
that  American  liberty  includes  obedience  to  the  laws 
which  protect  the  rights  and  liberties  of  all.  Nowhere 
is  a  statue  of  "  Liberty  enlightening  the  world"  more 
appropriate  than  in  New  York  harbor.  It  is  well  that 
those  emigrants  who  have  false  ideas  of  liberty  are  re- 
minded in  the  very  harbor  of  America  that  their  liber- 
ties are  bounded  on  one  side  by  laws  for  the  protection 
of  the  public  health.  No  one  is  at  liberty  to  land 
until  the  health  officers  of  the  harbor  have  ascertained 
whether  there  is  any  contagious  disease  on  the  vessel 
on  which  he  has  arrived.  If  there  is,  each  passenger 
must  surrender  his  liberty  to  land  for  the  general  good 
and  wait  at  Quarantine.  The  public  takes  **  the  right 
to  dictate  how  he  shall  spend  the  day,"  for  its  own 
preservation. 

Having  settled  in  America,  emigrants  are  soon  re- 
minded that  even  in  "  the  Land  of  the  Free"  they  are 
not  at  liberty  to  keep  their  children  in  ignorance,  be- 
cause that  endangers  the  life  of  the  nation,  by  fostering 
corruption,  both  moral  and  political,  and  so  compulsory 
education  again  limits  their  personal  liberties,  that  the 


194  THE    SABBATH   FOR    MAN. 

liberties  of  their  children  and  of  their  neighbors  may 
not  be  destroyed,  and  that  crime  may  be  prevented. 

If  an  emigrant  attempts  to  open  a  lottery  he  is  re- 
minded that  he  is  not  at  liberty  to  do  so,  because 
gambling  has  been  found  to  be  an  indirect  form  of 
robbery,  and  one  of  the  demoralizing  influences  that 
endanger  the  very  existence  of  society. 

If  one  of  the  emigrants  be  a  Turk,  he  finds  that  he  is 
not  at  liberty  to  keep  a  polygamous  harem  in  his  own 
home,  because  it  has  been  found  that  monogamy  is 
necessary  to  the  preservation  of  pure  homes  and  of 
national  virtue. 

On  the  4th  of  July  and  the  22d  of  February, 
although  he  has  no  interest  in  American  history,  his 
business  liberties  are  abridged  in  the  matter  of  paying 
notes,  making  bank  deposits,  using  the  courts  and 
public  offices,  bylaws  appointing  these  holidays  for  the 
culture  of  patriotism.  No  one  argues  that  it  is  incon- 
sistent with  liberty  to  thus  close  the  court-houses,  **  be- 
cause, being  national  property,  the  people  (who  are 
the  owners),  should  be  able  to  enter  at  any  time  they 
desire,  in  any  number" — an  argument  for  the  Sunday 
opening  of  national  museums  in  England,  whose  fal- 
lacy at  once  appears  when  otherwise  applied. 

All  reasonable  men  consider  the  laws  that  protect 
public  health,  compel  elementary  education,  forbid 
gambling,  protect  the  home,  and  set  apart  special 
holidays,  not  as  barbed  fences  to  limit  liberty,  but 
rather  as  its  bulwarks. 

Sabbat Ji  laws  belong  to  this  same  class  of  protective 
legislation^  as  they  too  have  close  relations  to  healthy 
education,  morality,  home  virtue,  and  patriotism. 

At  first  thought  they  would  seem  to  be  religious  laws. 
Men  who  have  not  had  the  culture  of  thoughtful  Sab- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?    I95 

baths,  and  so  have  acquired  little  of  either  religious  or 
intellectual  discrimination,  charge  that  Sabbath  laws 
are  inconsistent  with  the  American  theory  of  separat- 
ing Church  and  State,  and  especially  inconsistent  with 
liberty,  as  if  Americans,  reared  in  the  atmosphere  of 
freedom,  had  been  self-deceived  into  enslaving  them- 
selves by  Sabbath  laws,  and  so  needed  lessons  in 
liberty  from  the  emigrants  of  to-day. 

Whether  strict  Sabbaths  are  consistent  with  liberty 
or  not,  holiday  Sabbaths  have  certainly  been  found 
consistent  with  despotism.  If,  as  the  emigrant  in- 
structors in  the  science  of  freedom  declare,  only  law- 
less Sundays  are  consistent  with  civil  liberty,  how 
does  it  happen  that  in  such  an  absolute  government  as 
Russia,  and  in  so  restrictive  an  empire  as  Germany, 
such  Sundays  can  be  had  without  stint  ?  On  this  point 
Hugh  ]\Iiller"  says  aptly  :  "  The  old  despotic  Stuarts 
were  tolerable  adepts  in  the  art  of  kingcraft,  and 
knew  well  what  they  were  doing  when  they  backed  with 
their  authority  the  Book  of  Sports.  The  merry,  un- 
thinking serfs,  who,  early  in  the  reign  of  Charles  the 
First,  danced  on  Sabbaths  round  the  Maypole,  were 
afterward  the  ready  tools  of  despotism,  and  fought  that 
England  might  be  enslaved.  The  Ironsides,  who,  in 
the  cause  of  religious  freedom,  bore  them  down,  were 
staunch  Sabbatarians."  Hallam  says  that  European 
despotic  rulers  have  cultivated  a  love  of  pastime  on 
Sundays,  in  order  that  the  people  might  be  more  quiet 
under  political  distresses.  America  was  founded  by 
men  who  rebelled  against  these  Sundays  of  despotism 
and  the  devil — 

"  The  pilgrim  bands  who  crossed  the  sea  to  keep 
Their  Sabbaths  in  the  eye  of  God  alone, 
In  His  wide  temple  of  the  wilderness."  •* 


196  THE   SABBATH    FOR    MAN. 

It  is  too  much  forgotten  that  the  New  England  found- 
ers of  the  American  republic  came  to  its  shores  chiefly 
because  they  knew  there  was  no  hope  of  freedom  where 
the  Sabbath  was  a  holiday."' 

It  is  bad  for  the  argument  for  unrestrained  Sabbaths 
in  the  name  of  liberty  that  nations  which  have  had 
such  Sabbaths  never  have  had  safe  and  abiding  liberty. 

If  any  one  replies,  "  France  has  a  Continental  Sun- 
day and  a  republican  government,"  I  answer,  Yes,  but 
it  is  a  republic  good  for  this  day  only. 

A  very  able  correspondent  writes  from  Paris  to  a 
London  paper:  "There  is  a  widespread  feeling  of 
uneasiness,  in  Paris  especially,  which  nothing  can  allay. 
Not  that  people  apprehend  immediate  trouble,  but 
they  feel  that  though  the  republic  is  established,  it 
offers  no  security  for  the  future.  Consequently  there 
is  a  disinclination  to  embark  upon  new  commercial  and 
industrial  enterprises,  and  the  hoped-for  revival  of 
business  is  still  to  come." 

When  Sabbathless  France  indulges  in  a  spasm  of 
popular  government  it  is  usually  in  the  strange  form 
of  a  despotic  republic,  a  million-headed  Nero^"  bearing 
the  torch  of  arson  and  the  dagger  of  murder  through 
its  own  streets,  and  prosecuting  foreign  wars  so  unjust 
as  to  call  down  upon  itself,  as  no  Sabbath-keeping 
republic  ever  did,  the  imprecations  of  mankind. 

The  outcry  against  Sabbath  laws  as  inconsistent 
with  liberty  is  generally  based  on  the  false  idea  that 
they  are  laws  for  the  enforcement  of  religion  :  at- 
tempts to  make  men  religious  by  law. 

This  is  not  so  at  all.  There  is  a  religious  Sabbath  and 
a  civil  Sabbath.  //  is  only  ivith  the  latter  that  the  civil 
law  has  to  do.  The  Sabbath  was  established  in  part 
to  teach  man  his  duty  to  God  ;   hence  the  command, 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?    I97 

"  Remember  the  Sabbath  day  to  keep  it  holy.''  This 
theological  part  of  the  Sabbath  the  civil  government 
leaves  to  the  churches.  But  the  Sabbath  has  also  im- 
portant bearings  upon  the  relations  of  man  to  man, 
expressed  in  its  commands  about  work  and  rest. 
The  Sabbath  is  found  to  be  of  advantage  to  public 
health,  to  public  education,  to  the  checking  of 
crime,  to  the  preservation  of  the  home  and  the 
nation,  and  therefore  Sabbath  laws  are  consistent  with 
liberty  in  the  same  way  as  other  laws,  which  the 
majority  of  the  people  consider  necessary  to  their 
nat ional  self-preservation.    ''Sains popidi  suprema  lex. 

The  issue  is  not,  Shall  we  adopt  the  Sinaitic  Sab- 
bath ?  It  has  been  observed  for  thousands  of  years. 
Christian  nations  have  adopted  the  day  into  their 
laws  and  customs.  It  has  been  thoroughly  tried 
and  proved.  Those  who  seek  to  ostracize  such  a 
Sabbath  from  Great  Britain  and  the  United  States 
will  have  to  show  that  in  its  practical  workings,  as 
tested  in  history,  it  has  proved  a  disadvantage.  It  is 
not  to  be  dispossessed  by  showing  some  flaw  in  the 
arguments  of  its  defenders.  Nothing  will  persuade 
practical  people  in  a  practical  age  to  give  up  the  Sab- 
bath, except  to  show  that  it  has  not  worked  well. 

Those  who  would  banish  the  Sabbath  are  many  of 
them  actuated  by  motives  similar  to  those  of  the  corrupt 
Athenians  v/ho  ostracized  Aristides  because  they  dis- 
liked to  hear  him  called  **  the  Just."  Men  whose  days 
are  notoriously  unholy  do  not  like  to  hear  the  laws  and 
bells  so  often  speak  of  a  *  *  holy  day. ' '  Sabbath  bells,  ex- 
cept those  at  unseasonable  hours,  disturb  none  but  un- 
easy consciences.  The  people  will  not  give  up  the  Sab- 
bath simply  because  a  few  loud  infidels  hate  it.  They 
ask  of  those  who  would  crucify  the  day,  **  What  evil 


198  THE    SABBATH    FOR    MAN. 

hath  it  done  ?' '  They  must  be  shown  that  the  practical 
fruits  of  the  day  are  evil  before  they  will  cut  it  down. 
While  it  yields  such  wholesome  fruit  as  rest,  health, 
order,  morality,  liberty,  they  will  say,  not  in  tones  of 
entreaty  but  of  command,  to  any  one  who  lifts  his  axe 
against  it,  "  Woodman,  spare  that  tree." 

Its  wholesome  fruits,  its  advantages  to  individuals, 
famih'es,  and  nations,  in  physical,  mental,  moral  life, 
will  be  brought  out  incidentally  in  showing  how  Sab- 
bath laws  are  consistent  with  liberty. 

I.  Sabbath  laws  are  consistent  zvitJi  liberty,  in  their 
lower  phases,  in  the  same  way  as  other  laivs  for  the  pre- 
ventio7i  of  cruelty  to  animals. 

When  God  proclaimed  the  law  of  the  Sabbath,  He 
gave  as  one  of  the  reasons,  "  that  thine  ox  and  thine 
ass  may  rest.  * '  The  same  reason,  whether  expressed  or 
not,  enters  Into  modern  Sabbath  laws.  It  is  cruelty  to 
working  animals  to  refuse  them  their  natural  right  to 
rest  one  day  in  seven.  It  is  a  significant  fact  in  this  con- 
nection, that  Sabbath  laws,  in  so  far  as  they  require  a 
man  to  rest  his  horses  and  cattle  on  the  Sabbath,  In- 
flict upon  him  no  financial  loss,  but  rather  bring  bene- 
fit to  him  as  well  as  to  his  animals."  It  has  been 
abundantly  proved  by  many  experiments  and  much 
reliable  testimony  that  horses  will  accomplish  a  long 
journey  more  quickly  by  traveling  six  days  In  the  week 
than  If  they  travel  seven.  Often  In  the  journeylngs 
of  emigrants  to  the  Western  States  in  their  "  prairie 
schooners,"  the  Sabbath-resting  horses.  In  fine  condi- 
tion, have  at  last  passed  the  jaded  horses  of  their  Sab- 
bath-breaking neighbors  who  started  with  them.  At 
a  hotel  In  Pennsylvania,  a  man  who  had  arrived  the 
evening    before     was     asked     on    Sabbath     morning 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?    I99 

whether  he  Intended  to  pursue  his  journey  on  that 
day.  He  answered,  "  No,  because  I  am  on  a  long 
journey  and  wish  to  perform  it  as  soon  as  I  can.  I 
have  long  been  accustomed  to  travel  on  horseback,  and 
have  found  that  if  I  stop  on  the  Sabbath  my  horse 
will  travel  farther  during  the  week  than  if  I  do  not." 
Bianconi,  the  great  Irish  car  proprietor,  who  owned 
fourteen  hundred  horses,  would  never  employ  them 
on  the  Sabbath.  No  one  of  his  cars  ran  on  the 
Day  of  Rest.  He  began  life  as  a  poor  organ-grinder, 
but  by  his  reverent  observance  of  the  Sabbath  he 
"  got  on."  As  the  result  of  his  enormous  experience, 
he  said  :  "I  can  work  a  horse  eight  miles  a  day  for  six 
days  in  the  week  mucJi  better  than  I  can  six  miles  a 
day  for  seven  days  a  week.  By  not  v/orking  on  Sun- 
days I  save  at  least  twelve  per  cent."^^  An  anti-Sab- 
bath convention,"^  held  in  Boston  in  1840,  although  it 
opposed  all  Sabbath  laws,  nevertheless  admitted  in  its 
address  that  "  a  day  of  rest  from  bodily  toil,  both  for 
man  and  beast,  is  not  only  desirable  but  indispen- 
sable." A  farmer  in  East  Lothian,  Scotland,  one 
Saturday  evening  overheard  his  ploughman  say,  when 
he  thought  no  one  was  present,  as  he  removed  the 
harness  from  one  of  his  team,  **  God  be  thanked,  beast, 
that  there's  a  Sabbath  for  you  and  me." 

Sabbath  laws,  then,  are  consistent  with  liberty  in  the 
same  way  as  other  laws  for  the  prevention  of  cruelty 
to  animals. 

2.  Sabbath  laws  are  consistent  with  liberty  in  the  same 
way  as  other  laws  for  the  protection  of  tJie public  health. 

In  a  letter  from  the  wife  of  the  late  Dr.  Willard 
Parker,  written  a  few  days  before  his  death,  she  says  : 
"  I  know  that  it  was  his  opinion  that  men  and  animals. 


200  THE    SADBATII    TOR    MAN. 

could  do  more  good  work  in  six  days  than  in  seven,  and 
that  in  his  practice  the  men  who  had  paralysis  and  broke 
down  early  were  those  who  carried  home  their  books 
and  business  letters  for  Sunday." 

A  few  years  before  Dr.  Parker  himself  wrote  :  "  The 
Sabbath  must  be  observed  as  a  day  of  rest.  This  I 
do  not  state  as  an  opinion,  but  knowing  that  it  has  its 
foundation  upon  a  law  in  man's  nature  as  fixed  as  that 
he  must  take  food  or  die." 

Dr.  Henry  Foster,  of  Clifton  Springs,  N.  Y.,  writes 
me  (1884)  •  "It  is  a  law  of  God,  established  in  our 
physical  constitution,  that  demands  rest  as  often  as 
one  day  in  seven.  Any  infringement  upon  that  law 
weakens  the  constitution  and  lowers  the  physical  and 
moral  tone  of  the  being."  Dr.  J.  S.  Jewell,  of 
Chicago,  an  eminent  specialist  on  nervous  diseases, 
testifies  in  regard  to  those  who  engage  in  secular 
employments  seven  days  in  the  week,  that  "  in  almost 
all  cases  physical  health  has  suffered,  and  morals  also. " 
Dr.  Edmund  Andrews,  another  of  Chicago's  foremost 
physicians,  gives  substantially  the  same  testimony,  and 
also  Dr.  N.  S.  Davis,  who  was  president  of  the 
International  Medical  Congress  at  Philadelphia  in 
1876. 

Dr.  W.  S.  Hall  says  :  "  The  highest  perfection  of 
physical  being  can  best  be  obtained  by  a  strict  observ- 
ance of  the  letter  of  the  commandment  uniting  bodily 
rest  and  relaxation  with  religious  services.  If  there 
was  no  Sabbath,  it  is  very  clear  that  the  poor  would 
not  live  as  long  as  they  do  now."  Dr.  John  Richard 
Farre,"*  of  London,  in  his  famous  testimony  before  a 
committee  of  the  British  Parliament,  appointed  to  in- 
vestigate the  relations  of  the  Sabbath  to  health  and 
morals/"   in    1832,   said,  among  other    things  :   "  The 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   20I 

ordinary  exertions  of  man  run  down  the  circulation 
every  day  of  his  life,  and  the  first  law  of  nature,  by 
which  God  (who  is  not  only  the  giver,  but  is  also  the 
preserver  of  life)  prevents  man  from  destroying  him- 
self, is  the  alternating  of  day  with  night,  that  repose 
may  succeed  action.  But  although  the  night  ap- 
parently equalizes  the  circulation  well,  yet  it  does  not 
sufficiently  restore  its  balance  for  the  attainment  of  a 
long  life.  Hence,  one  day  in  seven,  by  the  bounty  of 
Providence,  is  thrown  in  as  a  day  of  compensation,  to 
perfect  by  its  repose  the  animal  system.'"^" 

Dr.  Farre's  words  call  up  the  fact  that  lack  of  ade- 
quate rest  is  becoming  a  serious  peril  to  the  general 
health  in  large  American  cities.  Even  at  night  there 
is  little  quiet,  and  that  is  cut  off  at  both  ends.  If 
young  people  will  keep  on  courting  until  midnight,  let 
them  at  least  stop  their  love  songs  at  the  piano  at 
honest  bed-time,  lest  they  make  hate  outside  while 
they  are  making  love  within.  "  Can  a  man  be  a  Chris- 
tian and  belong  to  a  brass  band  ?"  asked  a  correspond- 
ent of  an  editor,  who  replied,  "Yes,  but  his  neigh- 
bors can't."  Families  in  almost  every  block  thought- 
lessly proclaim  their  shiftlessness  by  regularly  splitting 
their  kindling  at  unseemly  hours  of  the  morning,  which 
is  shortly  followed  by  the  milkmen's  war-whoops  : 
then  those  who  wish  to  go  to  mass  or  factory  early, 
instead  of  having  a  private  alarm-clock,  are  called  by 
bells  and  whistles  that  wake  up  everybody  in  the 
neighborhood,  sick  or  well.  When  to  these  daily 
subtractions  from  nature's  legitimate  rations  of  rest, 
Sundays  of  exciting  business  or  pleasure  are  added,  it 
is  no  wonder  that  health  of  body  and  mind  soon  sur- 
renders to  the  almost  ceaseless  bombardment. 

It  is  said   of  one  of  the  early  Lord  Treasurers  of 


202  THE    SABBATH    FOR    MAX. 

England,  Sir  William  Cecil,  that  when  he  retired  for  his 
night's  sleep,  after  the  business  of  the  day,  he  would 
throw  off  his  gown  of  office,  and  say,  "  Lie  there, 
Lord  Treasurer  !"  as  bidding  adieu  to  all  state  affairs, 
that  he  might  the  more  quietly  repose  himself.  Never 
was  it  so  necessary  to  physical  and  mental  health  as  in 
this  rushing  century,  that  men  should  say  each  week- 
night,  and  with  double  emphasis  on  Saturday  night, 
as  they  lay  down  the  daily  pen,  or  plane,  or  pleasures, 
Lie  there,  busy  world,  while  I  take  my  God-appointed 
rest. 

'*  We  would  not  question  a  law  intended  to  protect 
the  opportunity  and  the  right  to  sleep.  That  other 
law,  which  requires  that  one  seventh  of  the  time  shall 
be  a  rest  for  the  body  and  the  soul,  is  just  as  much  a 
part  of  our  nature,  and  it  is  so  recognized  by  the 
universal  concession  of  the  world.  "^'^ 

Scores  of  testimonies  might  be  given  from  the  most 
eminent  physicians,  proving  beyond  question  that 
those  who  keep  the  Sabbath,  as  a  class,  are  more 
healthy  and  longer-lived  than  those  who  do  not. 

A  prize  essay"'  by  Dr.  Paul  Niemeyer,  professor  of 
hygiene  in  Leipsic  University,  on  **  Sunday  Rest  from 
a  Sanitary  Point  of  View"  (1876),  has  attracted  much 
attention.  It  mentions  the  striking  fact,  confirmed  by 
Dr.  Richardson,  of  London,  in  his  "  Diseases  of  Mod- 
ern Life,"  that  the  average  life  of  Jews,  who  are  strict 
Sabbatarians,  is  ten  years  longer  than  that  of  the 
Christian  population  of  Continental  Europe,  few  of 
whom  make  use  of  the  Day  of  Rest.  This  fact  about 
the  Jews  finds  emphasis  in  the  news  that,  as  always 
before,  so  in  1884,  in  Toulon  and  Marseilles  and  other 
places  the  Jews  escaped  the  ravages  of  the  cholera. 
Dr.  Niemeyer  says  significantly  that  if  the  religionists 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   203 

call  the  Sabbath  the  Day  of  God,  the  hygienist  may 
name  it  the  Day  of  Man. 

Dr.  Muzzey,  of  the  Ohio  Medical  College,  a  close  and 
enlightened  observer  of  nature,  affirms  :  *  *  There  can  not 
be  a  reasonable  doubt  that  under  the  due  observance 
of  the  Sabbath,  life  would,  on  the  average,  be  pro- 
longed more  than  one  seventh  of  its  whole  period." 
Then  Sabbath-breaking  is  slow  suicide.  TJie  Specta- 
tor, speaking  of  the  people  of  India,  in  an  article  on 
industry,  which  had  no  religious  purpose,  makes  these 
two  statements  :  "  They  take  no  weekly  holiday. 
They  wear  themselves  out  too  early."  In  1853,  six 
hundred  and  forty-one  medical  men  of  London,  in  a 
petition  to  Parliament  against  the  opening  of  the 
Crystal  Palace  on  the  Sabbath  for  profit,  said  :  "  Your 
petitioners,  from  their  acquaintance  with  the  laboring 
classes  and  with  the  laws  which  regulate  the  human 
economy,  are  convinced  that  a  seventh  day  of  rest,  in- 
stituted by  God  and  coeval  with  the  existence  of  man, 
is  essential  to  the  bodily  health  and  mental  vigor  of 
man  in  every  station  of  life." 

In  connection  with  the  testimony  of  physicians,  the 
suggestive  fact  should  be  mentioned  that  health  is  im- 
proved by  a  cessation  of  one's  **  usual  occupation"  on 
the  Sabbath,  even  when  that  "  usual  occupation"  is 
taking  medicine  or  treatment  for  a  chronic  disease. 
Dr.  S.  E.  Strong,  of  Strong's  Remedial  Institute, 
Saratoga,  writes  :  *'  In  our  own  and  in  some  other 
sanitariums,  the  routine  of  treatment  in  the  cure  of 
various  chronic  diseases  in  omitted  on  the  Sabbath 
day,  to  the  physical  advantage  of  the  invalid  and  the 
hastening  of  his  cure.  Monotony  breaks  down  the 
human  system,  and  regular  rest  is  imperative." 

To  these    testimonies  of   physicians  I   may  appro- 


204  THE    SABBATH    FOR    MAN. 

priately  add  the  words  of  Alexander  von  Humboldt, 
who  has  left  little  if  any  evidence  that  he  had  any 
interest  in  revealed  religion,  but  who  recorded  his 
scientific  testimony  to  the  sanitary  value  of  the  Sab- 
bath in  a  letter  to  a  friend  in  1850,  in  which  he  said  : 
"  However  it  may  seem  to  lie,  and  in  one  respect 
really  may  lie,  within  the  power  of  the  will  to  shorten 
or  lengthen  the  usual  period  of  labor,  still  I  am  satis- 
fied that  the  six  days  are  the  really  true,  fit,  and 
adequate  measure  of  time  for  work,  whether  as  re- 
spects the  physical  strength  of  man  or  his  perseverance 
in  a  uniform  occupation.  There  is  also  something 
humane  in  the  arrangement  by  which  those  animals 
which  assist  man  in  his  work  enjoy  rest  along  with 
him.  To  lengthen  beyond  the  proper  measure  the 
periods  of  returning  repose,  would  be  as  inhuman  as  it 
would  be  foolish.  An  example  of  this  occurred  within 
my  own  experience.  When  I  was  in  Paris  during  the 
time  of  the  Revolution,  it  happened  that,  without  re- 
gard to  the  divine  institution,  this  appointment  was 
made  to  give  way  to  the  dry,  wretched  decimal  sys- 
tem. Every  tenth  day  was  directed  to  be  observed 
as  the  Sunday,  and  all  ordinary  business  went  on  for 
nine  days  in  succession.  When  it  became  distinctly 
evident  that  this  was  far  too  much,  many  kept  holi- 
day on  the  Sunday  also,  as  far  as  the  police  laws  al- 
lowed, and  so  arose  on  the  other  hand  too  much  lei- 
sure. In  this  way  one  always  oscillates  between  two 
extremes,  so  soon  as  one  leaves  the  regular  and  or- 
dained middle  path.'"'  To  the  same  effect  is  the  tes- 
timony of  the  eminent  French  political  economist, 
Michel  Chevalier  :  "  Let  us  observe  Sunday  in  the 
name  of  hygiene,  if  not  in  the  name  of  religion." 
In  1883-84  six  of  the  United  States  passed  laws  re- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   205 

quiring  teachers  in  public  schools  to  teach  hygiene, 
with  special  reference  to  the  effects  of  alcohol  and 
tobacco.  Teachers  should  also  explain  the  relations 
of  Sabbath  laws  to  the  preservation  of  health,  to  pre- 
vent their  being  as  much  misunderstood  and  neglected 
in  the  next  generation  as  in  this. 

That  such  teaching  is  needed  also  in  England  is 
evident  from  the  statement  of  the  Lancet  (March, 
1883),  that  there  has  arisen  a  new  school  of  specialists, 
who  treat  the  numerous  diseases  of  overwork,  and  find 
abundant  practice,  as  might  be  expected  when  so 
many,  by  getting  Sunday  mails  or  Sunday  papers,  if 
not  by  going  to  their  ofifices,  refuse  themselves  a  rest- 
ful change  of  thought  even  on  the  Sabbath.  Brain  as 
well  as  brawn  needs  the  tonic  of  Sabbath  rest. 

At  one  time  it  was  thought  that  Sir  Robert  Peel's 
health  could  not  stand  the  heavy  cares  laid  upon  him 
as  Prime  Minister  of  Great  Britian.  The  Standard  x^- 
plied  :  "  Sir  Robert  does  not  work  seven  days  in  the 
week — full  assurance  that  his  work  will  not  impair  his 
health.  Every  Sunday  finds  him  on  his  knees  at  pub- 
lic worship,  with  his  family  about  him.  We  never 
knew  a  man  to  work  seven  days  in  the  week  who  did 
not  kill  himself  or  kill  his  mind.  We  believe  that 
'the  dull  English  Sunday,'  as  it  is  stigmatized  by 
fribbles  and  by  fools,  is  the  principal  cause  of  the  su- 
perior health  and  longevity  of  the  English  people." 
Sir  Robert  Peel  himself  said  :  "  I  never  knew  a  man 
to  escape  failure,  in  either  body  or  mind,  who  worked 
seven  days  in  the  week." 

You  are  thinking  of  another  Prime  Minister,  the 
foremost  man  of  all  the  world  to-day.  You  wonder 
how  he  can  bear  the  burdens  laid  upon  him.  The 
Standard' s  answer    for  Sir   Robert   Peel    answers  our 


2o6  THE    SABBATH    FOR    MAN. 

anxiety  about  Gladstone,  who  says  of  the  Sabbath  : 
"  Believing  in  the  authority  of  the  Lord's-day  as  a 
religious  institution,  I  must,  as  a  matter  of  course, 
desire  the  recognition  of  that  authority  by  others. 
But  over  and  above  this,  I  have  myself,  in  the  course 
of  a  laborious  life,  signally  experienced  both  its  men- 
tal and  physical  benefits.  I  can  hardly  overstate  its 
value  in  this  view,  and  for  the  interest  of  the  work- 
ingmen  of  this  country,  alike  in  these  and  in  other  yet 
higher  respects,  there  is  nothing  I  more  anxiously  de- 
sire than  that  they  should  more  and  more  highly  ap- 
preciate the  Christian  Day  of  Rest." 

As  the  Iowa  farmer  who  hung  in  his  melon  patch 
the  sign,  "  Boys,  don't  touch  these  melons,  for  they 
are  green,  and  God  sees  you,"  presented  a  double- 
barreled  argument,  in  order  that  those  who  would  not 
feel  the  higher  argument  might  at  least  be  reached  by 
the  lower  one  ;  so  all  forms  of  secular  excitement  on 
the  Sabbath,  whether  commercial  or  convivial,  stand 
condemned  not  only  as  displeasing  God,  but  also  as 
unhealthy  for  man. 

That  the  public  health  requires  the  people  shall  rest 
one  day  in  seven  is  admitted  even  by  infidels  ;  but 
some  of  them  w^ould  not  make  this  law  of  health  com- 
pulsory, and  put  it  among  the  civil  health  laws,  but 
leave  it  to  be  arranged  by  moral  suasion  and  general 
agreement,  as  if  it  had  not  been  overwhelmingly 
proved  by  experiment  that  "  tJie  right  of  rest  for  each 
requires  a  law  of  rest  for  all.*' 

Leonard  W.  Bacon,  D.D.,  reminds  us  that  "This 
principle  gets  its  liveliest  illustration  when,  from  time 
to  time,  some  one  of  those  vocations  which  the 
general  convenience  allows  to  be  excepted  from  the 
general   law   of   Sabbath   rest,    seeks    to    be    included 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?    20/ 

within  the  law.  Repeatedly,  for  instance,  there  have 
been  memorials  from  all  the  barbers  of  a  town,  asking 
to  have  their  own  shops  shut  by  law.  Very  absurd, 
isn't  it  ?  If  they  want  their  shops  shut,  why  don't  they 
shut  them  ?  This  was  the  view  taken  by  one  enter- 
prising young  colored  man  in  a  Connecticut  toAvn  long 
ago.  There  was  a  movement  among  his  competitors 
in  the  profession  to  have  all  the  barbers'  shops  shut  on 
Sunday.  *  All  right,'  he  said  ;  '  you  go  right  on  and 
shut  your  shops.  Nevermind  me.'  And  so  all  the 
shops  had  to  be  kept  open.  Another  illustration  of  a 
like  character  comes  to  me  from  a  similar  quarter.  A 
coal  dealer  near  a  certain  steamboat  landing  finds  that 
in  the  competitions  of  business  his  Sabbath  rest  has 
been  completely  taken  away  from  him.  Ail  the  little 
tugs  and  propellers  find  that  they  can  get  their  coal  put 
in  on  Sunday,  and  so  they  come  Sunday  in  preference 
to  any  other  day.  Says  he  :  *  I  don't  so  much  as  get 
time  to  go  to  early  mass,  and  I  am  compelled  to  keep 
busy  from  morning  till  night.  I  can't  refuse  them, 
for  if  I  do,  they  will  quit  me  altogether,  and  I  shall 
lose  my  business.  /  wish  to  heave?i  that  some  one  would 
prosecute  vie.'  A  clearer  illustration  of  the  value  of 
rest  for  all,  in  securing  the  liberty  of  rest  for  each,  can 
hardly  be  asked  for,  than  this  case  of  a  man  who  wants 
to  be  prosecuted  himself  in  order  to  be  protected  from 
the  necessity  of  doing  what  he  does  not  want  to  do, 
but  has  to  do  because  he  is  at  liberty  to  do  it.  "°* 

Fev/  have  the  courage  to  keep  the  Sabbath  at  the 
peril  of  business  losses,  and  so  **  the  liberty  of  rest  for 
each  depends  upon  a  law  of  rest  for  all."  No  law,  no 
day. 

Laws  requiring  that  the  people  shall  rest  on  the 
Sabbath   from  the  exciting  pursuit  of  gain  and  amuse- 


208  THE    SABBATH    FOR    MAN. 

meiit  are,  then,  consistent  with  liberty  in  the  same 
way  as  other  health  laws. 

Common  justice  requires  that  if  some  are  required  to 
cease  their  work  for  gain,  all  should  do  so,  except 
those  whose  works  are  clearly  those  of  necessity  or 
mercy.  No  one  claims  that  the  doctor  should  be  for- 
bidden to  do  his  work  on  the  Sabbath,  since  it  is  in 
part  the  same  as  the  work  of  the  Sabbath  itself,  to 
minister  to  the  public  health.  Ought  the  manager  of 
Sunday  excursions  to  be  exempted  on  the  same 
grounds  ?  Are  Sunday  excursions  arranged  by  pro- 
prietors and  patrons  as  water-cures  and  sun-baths  ? 

One  might  fairly  suspect  that  something  else  than 
rest  and  health  are  the  real  objects  of  Sunday  excur- 
sions, when  the  largest  excursion  to  Coney  Island  in  the 
year  1884  was  not  from  the  unhealthy  slums  of  New 
York  City,  but  from  the  country  districts  of  Pennsylva- 
nia, of  which  excursion  2000  spent  the  Sunday  in  New 
York  City  ;  and  when  so  many  of  the  Sunday  excur- 
sionists in  every  State  are  either  country  people  or 
city  folks  in  good  health,  many  of  them  already 
overdosed  with  rest.  Not  rest  and  health,  but  money- 
making  and  excitement  are  evidently  the  chief  motives 
of  Sunday  excursionists.  It  is  money  that  makes  the 
excursion  go.  It  is  the  love  of  a  "  racket"  that  makes 
the  young  men  go.  What  it  is  that  draws  some  re- 
spectable ladies  and  old  men  into  such  law-breaking 
expeditions  is  a  conundrum  I  leave  others  to  answer. 

A  local  paper,  quoted  by  The  Congregatiojialist ,  re- 
ports that  a  certain  steamer  was  obliged  to  make 
several  extra  trips  one  Sabbath,  to  accommodate  the 
crowds  going  to  a  seaside  resort  to  partake  of  a  free 
clam-bake.  It  is  not  surprising  to  turn  the  page  and 
count  one  suicide,  three  clubbing  affrays,   and  several 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   209 

arrests  for  drunkenness  among  the  four  thousand  in- 
habitants of  that  little  town.  The  New  York  Sun, 
notwithstanding  its  very  lax  views  of  Sunday  amuse- 
ments, published  the  following  editorial  statement  on 
Sunday  excursions,  in  September,  1884,  after  one  of 
these  excursions  had  resulted  in  riot,  robbery,  and 
murder  :  "  Every  Sunday  from  twelve  to  twenty  such 
excursions  start,  and  many  of  them  become  a  terror  to 
waterside  settlements.  It  is  not  often  that  any  one  is 
killed  at  them,  but  riotous  conduct  is  not  infrequent." 
And  yet,  the  editor  of  The  Siin  and  many  others 
would  tolerate  the  excursions,  with  all  their  lawless- 
ness, on  the  theory  that  they  afford  healthful  rest  to 
working  people. 

But  are  these  Sunday  excursions  restful  or  health- 
ful ? 

I  have  received  written  answers  from  about  one 
hundred  and  fifty  persons,  many  of  them  manufact- 
urers, to  the  following  question  :  In  your  observation 
of  clerks,  mechanics,  and  other  employees,  which  class 
are  in  the  best  physical  and  mental  condition  for  the 
renewal  of  business  on  Monday  mornings,  those  who 
are  church-goers,  or  those  who  spend  the  Sabbaths  in 
picnics  and  other  pleasures  ? 

The  general  answer  is,  **  Church-goers."  One  busi- 
ness man  says  :  "  Leaving  rum  out  of  the  question,  I 
can  not  say  that  I  have  ever  noticed  any  difference  that 
would  warrant  such  a  classification."  But  how  few 
Sunday  pleasurists  "  leave  rum  out"  !  Here  are  some 
other  answers  :  A  New  York  man,  who  has  been  an 
employer  of  about  two  hundred  men  for  many  years, 
says:  "  The  church-goers  are  worth  twenty-five  per 
cent  more  on  an  average."  A  German  pastor  says  : 
*'  Those   v;ho   spend    Sunday   in   picnics,  etc.,    usually 


2IO  THE   SABBATH    FOR   MAN. 

require  all  of  Monday  to  '  get  over '  Sunday's  *  recrea- 
tion,' and  are  all  the  worse  for  it.  The  other  class 
resume  work  in  good  trim."  Hon.  Darwin  R.  James, 
M.C.,  of  Brooklyn,  who  has  had  abundant  opportuni- 
ties  for  observation  in  this  matter  as  a  business  man, 
as  the  superintendent  of  a  mission  Sabbath-school, 
and  as  a  Congressman,  says  :  "  The  Sabbath  observers 
and  church-goers,  whether  laborers,  mechanics,  mer- 
chants, or  professional  men,  are  in  far  better  con- 
dition to  enter  upon  work  on  Monday  morning  than 
those  who  spent  Sunday  in  pleasures,  even  of  a  com- 
paratively innocent  kind.  The  ordinances  of  God's 
house  tend  to  physical  as  well  as  moral  improve- 
ment." Another  answers  :  "  Church-goers.  Their 
conscience  is  void  of  offence.  Their  mental  peace  and 
comfort  imparts  increased  power  and  endurance  to  the 
physical  system."  "  Many  workingmen  have  told 
me,"  says  a  worker  for  their  moral  improvement, 
*'  that  a  short,  practical  sermon  rests  them.  Picnics 
are  tiresome  to  both  parents  and  children.  But  our 
people  who  work  in  shops  must  spend  Sunday  after- 
noon largely  in  the  open  air."  "  The  church-goers," 
says  Dr.  J.  E.  Rankin,  "  are  as  fresh  as  larks,  while 
the  pleasure-goers  have  aches  in  the  head,  heart, 
and  home,  and  so  come  into  the  week  all  out  of 
breath."  Says  another:  "Church-goers  can  be  rec- 
ognized in  a  crowd  —  clean,  healthy,  prosperous." 
Mr.  Clem.  Studebaker,  the  famou3  wagon  manufact- 
urer, says  :  "  My  observation  is  that  clerks  and 
mechanics  who  spend  their  Sabbaths  in  church 
and  Sabbath-school  work  are  the  best  fitted  for  the 
duties  of  the  office  or  shop  on  the  Monday  morning." 
Col.  Franklin  Fairbanks,  one  of  the  manufacturers 
of    the  Standard    Scales,  says  :     "  Those    who    attend 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   211 

church  and  Sunday-school  on  Sunday  are  the  most 
valuable  in  our  business.  I  can  tell  the  difference  be- 
tween them  and  others  by  their  work  in  the  shop." 
Scores  of  manufacturers  and  merchants,  on  both  sides 
oC  the  sea,  agree  that  "  those  who  go  to  church  on 
Sunday  are  best  fitted  to  go  to  work  on  Monday." 

The  Christian  Union,  whose  theory  of  Sabbath 
observance  is  by  no  means  strict,  after  giving  an  ac- 
curate report  of  one  of  the  most  orderly  of  Sunday  ex- 
cursions, makes  this  editorial  comment  :  "  We  leave 
this  photograph  to  produce  its  own  impression  on  our 
readers.  But  if  it  produces  on  their  minds  the  same 
impression  which  it  has  produced  on  ours,  it  will  tend 
to  the  conviction  that  there  is  more  fancy  than  fact  in 
the  popular  plea  for  Sunday  excursions — viz.  that  they 
afford  the  wearied  workingmen  and  their  wives  and 
children  an  opportunity  to  commune  with  nature,  and 
*  look  up  through  nature  to  nature's  God,'  etc.,  etc., 
and  that,  on  the  whole,  the  clerks  and  working  girls 
who  do  not  go  to  Coney  Island  on  Sunday  will  come 
back  Monday  to  their  toil  more  refreshed  and  better 
fitted  for  it  than  those  who  do.  As  to  the  spiritual 
results  of  such  a  day  as  our  correspondent  describes, 
there  can  hardly  be  two  opinions  about  it." 

Hugh  Miller,  the  learned  workingman,  thus  de- 
scribes a  crowd  of  Sunday  excursionists  just  leaving 
the  train  by  which  they  had  returned  from  the  country 
to  the  city  :  "  There  did  not  seem  to  be  much  of 
enjoyment  about  the  wearied  and  somewhat  draggled 
groups  ;  they  wore,  on  the  contrary,  rather  an  un- 
happy physiognomy,  as  if  they  had  missed  spending 
the  day  quite  to  their  minds,  and  were  now  returning, 
sad  and  disappointed,  to  the  round  of  toil,  from  which 
it  ought  to  have  proved  a  sweet  interval  of  relief.      A 


212  THE   SyS.BBATH    FOR   MAN. 

congregation  just  dismissed  from  hearing  a  vigorous 
evening  discourse  would  have  borne  to  a  certainty  a 
more  cheerful  air.  Among  the  existing  varieties  of  the 
genus  philanthropist — benevolent  men  bent  on  better- 
ing the  condition  of  the  masses — there  is  a  variety 
who  would  fain  send  out  our  working  people  to  the 
country  on  Sabbaths,  to  become  happy  and  innocent 
in  smelling  primroses  and  stringing  daisies  on  grass 
stalks.  An  excellent  scheme  theirs,  if  they  but  knew 
it,  for  sinking  a  people  into  ignorance  and  brutality, 
for  filling  a  country  with  gloomy  workhouses,  and 
the  workhouses  with  unhappy  paupers.  The  mere 
animal,  that  has  to  pass  six  days  of  the  week  in  hard 
labor,  benefits  greatly  by  a  seventh  day  of  mere 
animal  rest  and  enjoyment  :  the  repose  according  to 
its  nature  proves  of  signal  use  to  it,  just  because  it  is 
repose  according  to  its  nature.  But  man  is  not  a 
mere  animal  ;  what  is  best  for  the  ox  and  the  ass  is 
not  best  for  him  ;  and  in  order  to  degrade  him  into  a 
poor  unintellectual  slave,  over  whom  tyranny  in  its 
caprice  may  trample  roughshod,  it  is  but  necessary  to 
tie  him  down,  animal-like,  during  his  six  working 
days,  to  hard,  engrossing  labor,  and  to  convert  the 
Sabbath  into  a  day  of  frivolous,  unthinking  relaxa- 
tion."" 

In  the  agitation  for  the  Sunday  closing  of  liquor 
shops  in  England,  one  of  the  arguments  put  forward 
for  keeping  them  open  on  Sunday  was  that  Sunday 
excursionists  were  found  to  be  so  wearied  by  their 
day's  pleasure  as  to  need  the  help  of  stimulants. 

So  far  from  resting  the  weary  workingman  from  his 
week's  toil,  Sunday  excursions  make  an  "  idle  Mon- 
day" necessary  to  rest  him  from  his  "  pleasure  exer- 
tions" of  the  previous  (Vxy.     Sunday  picnickers  are  not 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   21 3 

only  worn  out  on  Monday,  but  disgusted  also  that 
they  have  emptied  their  pockets  of  Saturday  wages  for 
no  satisfactory  return.  A  fashion  of  speech  in  some 
quarters,  when  referring  to  the  workman  who  does 
not  appear  on  a  Monday  morning,  is,  "  He's  got  the 
Monday  blight."  The  real  "  blue  Monday"  is  not 
that  of  the  minister, ^^  who  has  worked  hard  for  the 
good  of  others  on  -the  Sabbath,  but  that  of  the 
picnickers,  who  have  worked  more  exhaustively  in  try- 
ing to  recreate  themselves  by  forbidden  amusements. 

Sunday  excursions,  then,  cannot  fairly  be  exempted, 
either  in  the  enactment  or  enforcement  of  the  Sabbath 
laws  of  health,  which  require  the  cessation  of  all  work 
for  gain,  save  works  of  necessity  or  mercy. 

Although  I  am  now  dealing  only  with  the  relation 
of  Sunday  excursions  to  health,  the  whole  indictment 
against  them  may  appropriately  be  summarized  here. 

Why  should  Sunday  excursions  be  suppressed } 
I.  Because  they  rob  one  class  of  workmen  of  their 
Sabbath  rest  to  minister  to  the  lawless  pleasure  of  oth- 
ers. 2.  Because  such  excursions,  as  a  matter  of  fact, 
are  fruitful  in  disorder,  vice,  and  crime.  3.  Because 
such  excursions  invade  the  Sabbath  quiet  and  the 
morality  of  the  places  to  which  they  go.'®  4.  Because 
they  secularize  the  Sabbath,  and,  by  breaking  down 
its  reverence,  prepare  the  way  to  break  down  its  rest. 
5.  Because,  especially,  such  ways  of  spending  the  Sab- 
bath have,  in  Europe,  proved  themselves  favorable 
to  despotism,  by  keeping  the  people  in  perpetual 
childhood,  incapable  of  self-government  for  lack  of 
mental  and  moral  manhood,  such  as  thoughtful  Sab- 
baths would  help  to  produce. 

Just  as  New  York  City,  to  protect  the  public  health, 
dumps  whole  boat-loads  of  stale  fruit  into  the  harbor, 


214  THE   SABBATH    FOR   MAN. 

depriving  its  owners  of  their  gains,  and  those  to  whom 
they  would  have  sold  it  of  temporary  and  perilous  pleas- 
ure, so  the  people  in  nearly  all  of  the  United  States 
compel  themselves  to  stop  business  and  public  amuse- 
ments on  the  Sabbath,  because  a  cessation  from  these 
for  one  day  in  seven  has  been  found  necessary  to  the 
preservation  of  the  public  health.  As  the  United 
States  may  legally  protect  itself  against  the  Continen- 
tal plague,  it  may  protect  itself  against  the  equally 
unhealthy  Continental  Sunday.  As  Chicago  prohibits 
the  importation  of  San  Francisco  lepers,  it  should  yet 
more  earnestly  protect  itself  against  the  health- 
destroying  San  Francisco  Sunday. 

If  there  were  no  other  vindication  for  Sabbath 
laws,  they  would  be  sufficiently  justified  as  consistent 
with  liberty  because  they  are  health  laws. 

3.  Other  health  laws  are  often  carried  out  at  consider- 
able expense  to  the  State  and  to  the  individuals  involved^ 
but  the  Sabbath  is  medicine  without  cost  ;  indeed  it  i^i- 
creases  both  production  and  profits,  and  so  is  no  more 
inconsistent  with  liberty  than  an  appropriation  bill. 

Dr.  Farre,"*  in  his  testimony  already  referred  to, 
showed  not  only  that  men  who  labor  but  six  days  in  the 
week  will  be  m^ore  healthy  and  live  longer  than  those 
who  work  seven,  but  also  "that  they  will  do  more 
work,  and  do  it  in  a  better  manner."  Before  that 
same  Parliainentary  Committee,'"  J.  W.  Cunningham, 
Vicar  of  Harrow,  testified  as  to  a  public  institution 
which  employed  more  than  two  thousand  laborers. 
"  The  quantity  of  work  done  by  the  same  men 
under  the  system  of  employing  them  six  days  of  the 
week  was  rather  more  than  the  labor  done  on  the  system 
of  employing  them  the  seven  days."     A  flour  mill  was 


ARE  SABBATH  LAWS  CONSISTENT  WITrl  LIBERTY?   21 5 

once  worked  without  a  Sabbath,  under  an  infidel 
manager.  The  same  mill,  with  the  same  men,  ground 
much  more  during  the  year  under  a  Sabbath  rest. 
Amos  Lawrence,  his  son  tells  us,  wrote  to  the  agent  of 
a  manufactory  in  which  he  was  largely  interested  : 
**  We  must  make  a  good  thing  out  of  this  establish- 
ment, unless  you  ruin  us  by  working  on  Sundays. 
Nothing  but  works  of  necessity  should  be  done  in  holy 
time,  and  I  am  a  firm  believer  in  the  doctrine  that  a 
blessing  will  more  surely  follow  those  exertions  which 
are  made  with  reference  to  our  religious  obligations, 
than  those  made  without  such  reference.  The  more 
you  can  impress  your  people  with  a  sense  of  religious 
obligation,  the  better  they  will  serve  you.""^ 

Unwise  as  it  is  to  interpret  every  drowning  of  a  Sab- 
bath-breaker as  a  special  miracle  of  judgment,  as  if 
most  of  the  Sabbath-breakers  did  not  escape  accident, 
and  as  if  ministers  did  not  sometimes  fall  dead  in  their 
pulpits,  there  is  abundant  warrant  for  the  belief  that 
Providence  blesses  the  business  that  is  carried  on  with 
due  regard  to  the  Sabbath  and  other  religious  obliga- 
tions. 

A  correspondent  of  the  California  Christian  Advo- 
cate, writing  from  Stockton,  gives  this  testimony  of  a 
mine  superintendent  :  "  When  I  close  the  mine  on 
Sabbath  regularly,  I  get  a  better  class  of  workmen, 
moral  and  religious.  They  do  as  much  work  in  six 
days  as  most  others  do  in  seven,  take  it  month  In  and 
month  out.  Then  there  is  no  quarrelling,  no  fighting, 
no  drunkenness.  The  employes  feel  an  interest  in 
the  work.  It  is  money  in  our  pockets  to  shut  doivn  on 
tJie  Sabbat Ji.'' 

Did  you  ever  hear  of  the  meanest  of  pickpockets? 
A  man   who   had  but   seven   dollars,  gave   him,  in   his 


2l6  THE    SABBATH    FOR    MAN. 

apparent  poverty,  six  of  them,  and  he,  watching  his 
opportunity,  picked  his  benefactor's  pocket  of  the 
seventh.  Sabbath-breaker,  thou  art  the  man  !  God 
has  given  you  six  days  for  your  own  interests,  to 
speak  your  own  words,  and  go  your  own  ways,  and 
think  your  own  thoughts,  and  then  you  have  turned 
about  and  robbed  Him  of  the  seventh.  But  not  only 
that,  you  have  robbed  yourself  y  your  body  and  mind  and 
pocket  as  well  as  your  soul. 

At  a  meeting  in  Hastings,  England,  whose  purpose 
was  to  check  the  Sunday  work  of  the  fishermen  in  that 
place,  "  a  fisherman  from  New  Romney  asserted  that 
Sunday  fishing  kept  down  the  price  of  fi.sh,  and  that  the 
general  interests  of  the  fishing  community  everywhere 
would  be  promoted  by  Sunday  rest  from  fish-catch- 
ing. 

The  famous  radical  of  France,  Louis  Blanc,  in  his 
vain  effort  to  save  the  Sabbath  law  of  France,  said  : 
**  The  diminution  of  the  hours  of  labor  does  not  in- 
volve any  diminution  of  production.  In  England  a 
workman  produces  in  fifty-six  hours  as  much  as  a 
French  workman  in  seventy-two  hours,  because  his 
forces  are  better  husbanded."" 

Dr.  Guthrie,  writing  of  France  and  Scotland,  says  : 
**  It  is  certain  that  the  foreigner  is  a  much  less  efiBcient 
workman  than  our  laborers,  as  an  English  company 
lately  found,  who  were  engaged  in  constructing  a 
railway  in  France,  and  found  it  cheaper  to  carry  Eng- 
lish navvies  across  the  Channel  and  pay  them  five 
shillings  a  day,  than  to  employ  Frenchmen  at  half  the 
wages. '""^ 

It  appears,  then,  that  Sabbath  rest,  so  far  from  re- 
ducing the  productions  of  a  community  one  seventh, 
really  increases  them  ;  while  adding   Sunday  work  to 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   21/ 

that  of  the  six  days,  so  far  from  increasing  produc- 
tions, lessens  them.  "  By  exacting  seven  days'  labor 
per  week  one  gets  less  than  six  days'  work." 

While  Sunday  work  fails  to  increase  the  products  or 
profits  of  the  employer,  it  adds  nothing  to  the  wages 
of  the  employees.  The  words  of  John  Stuart  Mill 
have  become  a  Sabbath  proverb  :  '*  Operatives  are 
perfectly  right  in  thinking  that  if  there  were  no  Sunday 
rest;  seven  days'  work  would  have  to  be  given  for  six 
days'  pay.'"^  Paley  put  the  same  truth  still  more 
strongly,  long  ago  :  "  The  addition  of  the  seventh 
day's  labor  to  that  of  the  other  six  would  have  no 
other  effect  than  to  reduce  the  price.  The  laborer 
himself  would  suffer  most  and  gain  nothing,  while 
capital  would  be  proportionately  endangered. '"°  "  A 
large  portion  of  every  population,  under  the  existing 
circumstances  of  society,  must  always  be  supported 
upon  the  minimum  of  pay.  They  will  be  remunerated- 
for  their  labor  by  receiving  barely  what  will  supply 
them  with  food  and  raiment.  This  they  now  receive 
for  six  days'  work.  They  would  receive  no  more  for 
seven.  "*^' 

We  notice  the  statement  that  with  the  first  encroach- 
ment upon  the  New  England  Sabbath  for  business  and 
pleasure,  those  employed  on  that  day  received  double 
pay  for  their  labor.  Then  the  compensation  came 
down  to  that  of  other  days  ;  and  now  the  men  are 
generally  hired  by  the  month,  and  get  no  more  than 
other  workmen  of  the  same  grade  who  rest  on  the 
Sabbath.  Let  workingmen  choose  whether  they  will 
do  seven  days'  work  for  six  days'  pay,  or  get  seven 
days'  pay  for  six  days'  work.  They  are  making  this 
choice  v/hen  they  decide  whether  they  will  support  or 
break  down  the  British- American  Sabbath. 


2l8  THE    SABBATH    F'OR    MAN. 

To  the  direct  financial  gains  of  Sabbath-keeping 
should  be  added  also  the  pilfering  avoided  by  the  cul- 
ture of  conscience  which  the  Sabbath  gives  to  employ- 
ees ;"  the  doctor's  bills  saved  ;  the  depreciation  of  prop- 
erty prevented."  Justice  Strong,  of  the  United  States 
Supreme  Court,  quotes  with  emphasis  the  saying, 
"  There  is  profound  political  economy  in  the  question, 
What  would  a  house  and  lot  be  worth  in  Sodom,  with- 
out a  Sabbath,  a  church,  and  a  preacher?""^  He  adds  : 
"  If  those  things  v/hich  engage  and  engross  the  atten- 
tion of  the  community,  whether  they  be  business  or 
pleasure,  during  six  days  of  the  week,  are  dropped  on 
the  seventh,  and  dropped  because  it  is  a  Sabbath  day, 
it  can  hardly  be  that  the  thoughts  will  not  be  turned 
upward,  and  conscience  and  a  sense  of  moral  obligation 
will  not  assert  their  power.  The  restraining  influence 
of  churches  and  good  men  will  be  felt,  and  more  or  less 
control  the  conduct  during  the  following  week.  But  we 
need  not  speculate  upon  this  subject.  Our  eyes  are 
better  than  our  speculations.  There  are  unhappy  com- 
munities to  be  found  in  our  own  country  where  Sunday 
is  not  observed  as  a  day  of  rest  for  the  people,  where  it 
is  totally  disregarded.  What  is  the  condition  of  morals 
there  ?  What  protection  is  there  given  to  life,  the 
person,  or  property  ?  I  verily  believe,  were  our  civil 
laws  prescribing  observance  of  Sunday  as  a  day  of  rest 
for  all  our  people  universally  obeyed  in  their  true  spirit, 
life,  liberty,  and  property  would  be  far  more  secure 
than  they  are  now.'""* 

The  following  incidents  suggest  yet  other  financial 
gains  to  both  employers  and  employees  from  a  well- 
kept  Sabbath.  A  German  manufacturer  in  New 
York,  after  a  period  of  vigorous  enforcement  of  the 
excise  law,  said  that  his   employees  all  came  to  the 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   219 

shop  early  on  Monday  morning,  and  in  good  health 
and  spirits,  while  before  they  had  been  accustomed  to 
come  late,  half  drunk,  and  unfit  for  work.  He  said 
further  that  at  first  they  abused  the  lav/,  but  after  a 
time  they  felt  its  real  benefits,  and  were  contented  with 
it."  So  will  it  be  elsewhere  when  German  citizens, 
and  others  who  clamor  for  unrestrained  license  on  the 
Sabbath,  shall  begin  to  reap  the  fruits  of  the  whole- 
some safeguards  with  which  it  is  proposed  to  protect 
their  own  highest  interests.  At  the  same  period  of 
real  Sunday  closing,  a  German  workingman  who  had 
been  accustomed  to  spend  his  Sundays  in  the  beer 
saloons,  finding  it  difficult  to  gain  acess  to  his  old 
haunts,  quietly  accepted  the  situation,  and  on  being 
asked  on  Monday  "  how  he  felt,"  replied,  "  Very 
well  ;  I  have  no  headache  to-day,  and  no  black  eyes. 
I  have  my  pocket  full  of  money,  and  can  comfortably 
support  my  family  during  the  week."  To  this  may  be 
added,  as  a  testimony  of  the  same  kind  on  a  large 
scale,  an  incident  recently  sent  me  from  Louisville. 
"  A  few  years  ago  in  a  mercantile  establishment 
employing  about  two  hundred  persons,  male  and 
female,  it  was  found  that  nearly  all  spent  Sunday  in 
pleasure  excursions.  Many  were  thus  unfitted  for 
Monday  work,  and  were  absent  from  their  place  on 
Monday.  A  Christian  man  in  the  concern  resolved  to 
use  individual  effort  among  them.  He  invited  each 
one  to  go  to  church  and  to  Sunday-school,  and,  unless 
they  had  preferences  for  some  other  church,  cordially 
urged  them  to  come  to  his  own.  At  the  same  time  he 
persuaded  the  managers  to  change  the  time  of  weekly 
payment  to  Monday  instead  of  Saturday  evening. 
Patient  perseverance  in  all  this  soon  told  for  the  Sab- 
bath,   the    Gospel,   and     the    temperance    cause,    and 


220  THE    SABBATH    FOR    MAN. 

financially  a  success  for  all  concerned.  Less  money- 
went  for  Saturday  night  indulgences,  Sunday  picnics 
and  concerts  ;  a  better  tone  of  morals  pervaded  the 
whole  establishment.  More  conscientious  services 
secured  better  pay  ;  comfort  came  to  some  neglected 
homes  ;  young  men  and  women  were  won  to  habits  of 
economy  and  of  religiously  spending  the  Sabbath. 
•Some  began  the  Christian  life  and  are  now  consistent 
church  members." 

The  familiar  fact  that  Sabbath-keeping  and  poverty 
seldom  live  together  is  suggested  by  the  reply  of 
Charles  Loring  Brace,  author  of  "  Gesta  Christi,"  and 
president  of  the  efficient  Children's  Aid  Society  of 
New  York  City,  to  the  question,  "  Where  have  you 
seen  the  best  Sabbath  observance?"  He  says :  "It 
may  be  patriotic  prejudice,  but  I  think  I  prefer  the 
New  England  methods  of  observing  the  Sunday  to 
any,  in  (i)  the  freedom  from  labors  and  cares  ;  (2), 
the  attention  to  cleanliness  and  a  neat  appearance  ; 
(3)  the  family  sociality  and  pleasant  walks  ;  (4)  the 
closing  of  liquor  places,  and  quietness  of  streets  ;  (5) 
most  of  all,  the  worship,  instruction,  thought,  and 
reading  ;  (6)  its  blessed  charity.  I  think  the  Sunday 
should  be,  first,  for  worship  and  moral  stimulation  ; 
second,  for  charity,  aid,  and  teaching  the  poor  ;  third, 
for  quiet  family  meetings  and  home  life  under  a  Chris- 
tian feeling." 

Homes  that  observe  the  Sabbath  seldom  have  any 
relation  to  aid  societies,  except  as  contributors.  The 
penniless  are  mostly  the  Sabbathless. 

These  facts  prove  and  illustrate  the  words  of  Hon. 
Carroll  D.  Wright  :  "  The  ethical  side  of  political 
economy  makes  it  an  axiom  that  where  the  best  moral 
conditions  are  to  be  found,  there  also  is  to  be  found 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   221 

the  best  Industrial  prosperity."  Well-kept  Sabbaths, 
by  improving  the  moral  conditions,  advance  the  indus- 
trial prosperity.  Witness  the  villages  of  the  Briggs 
Brothers  and  of  Sir  Titus  Salt  In  England,  and  of  the 
Fairbanks  and  Cheneys  In  the  United  States. 

It  was  excusable  for  Seneca'^  and  other  pagans  ©f  nine- 
teen centuries  ago  to  charge  that  the  Sabbath,  by 
halting  Industry,  antagonizes  national  prosperity,  but 
when  the  pope  of  American  infidelity  reissues  the 
pagan  slander  in  the  face  of  British  and  American 
history,  there  Is  no  explanation  but  demagogism. 

Rev.  George  T.  Washburn,  missionary  to  India, 
says  on  this  point  :  "  If  Sunday  observance  Is  a  weight 
on  the  national  prosperity  of  a  country,  then  the 
nations  which  do  not  know  a  Sunday  ought  in  the 
long  run  to  accumulate  far  more  than  the  nations  that 
observe  the  Sabbath  and  rest  from  labor  one  seventh 
of  the  time.  There  are  thirty  millions  In  the  Madras 
Presidency.  It  has  been  for  one  hundred  years  under 
the  English  Government,  and  profound  peace  has 
reigned.  Thirty  million  people  have  had  one  seventh 
more  time  to  devote  to  labor  than  the  people  of  the 
United  States  have  had  in  the  same  one  hundred 
years,  and  they  ought  to  have  accumulated  a  vast 
amount  of  property  more  than  we.  What  Is  the  fact  ? 
There  is  not  a  non- Sabbath-keeping  nation  that  is  not 
abjectly  poor,  and  In  this  respect  India  and  the  Madras 
Presidency  is  no  exception.  With  natural  advantages 
for  accumulating  wealth  as  good  as  we  enjoy,  the 
Madras  Presidency  has  not  to-day  one  hundredth  part 
as  much  fixed  capital  and  floating  wealth  as  the  people 
of  the  United  States,  and  yet  all  this  latter  has  been 
accumulated  in  the  last  two  hundred  and  fifty  years, 
and  by  far  the  greater  part  of  it   in   the  last  hundred 


222  THE   SABBATH    FOR   MAN. 

years.  I  believe  the  Sabbath,  and  what  legitimately 
springs  out  of  the  Biblical  Sabbath,  may  be  credited 
with  a  large  part  of  the  great  difference." 

Never  perhaps  has  this  great  truth  that  Sunday  rest 
really  increases  the  products  and  profits  of  an  individ- 
ual or  nation''  been  put  more  forcibly  than  by  Lord 
Macaulay,  in  a  speech  in  the  House  of  Commons  in 
1846,  in  favor  of  the  Ten  Hour  Bill,  in  which  he  said  : 
"  For  my  own  part,  I  have  not  the  smallest  doubt  that 
if  we  and  our  ancestors  had,  during  the  last  three 
centuries,  worked  just  as  hard  on  the  Sundays  as  on 
the  week  days,  we  should  have  been  at  this  moment  a 
poorer  people  and  a  less  civilized  people  than  we 
are  ;  that  there  would  have  been  less  production  than 
there  has  been  ;  that  the  wages  of  the  laborer  would 
have  been  lower  than  they  are,  and  that  some  other 
nation  would  be  now  making  cotton  stuffs  and  cutlery 
for  the  whole  world.  Of  course  I  do  not  mean  to  say 
that  a  man  will  not  produce  more  by  v/orking  seven 
days  than  by  working  six  days  ;  but  I  very  much 
doubt  whether  at  the  end  of  the  year  he  will  generally 
have  produced  more  by  working  seven  days  a  week 
than  by  working  six  days  a  week.  .  .  .  We  are 
not  poorer,  but  richer,  because  we  have  through  many 
ages  rested  from  our  labor  one  day  in  seven.  That 
day  is  not  lost.  While  industry  is  suspended,  while 
the  plough  lies  in  the  furrow,  while  the  exchange  is 
silent,  while  no  smoke  ascends  from  the  factory,  a 
process  is  going  on  quite  as  important  to  the  wealth 
of  nations  as  any  process  which  is  performed  on  more 
busy  days.  Man,  the  machine  of  machines,  the 
machine  compared  with  which  all  the  contrivances  of 
the  Watts  and  the  Arkwrights  are  worthless,  is  repair- 
ing and  winding  up,  so  that  he  returns  to  his  labors  on 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   223 

Monday  with  clearer  intellect,  with  livelier  spirits,  with 
renewed  corporeal  vigor.  Never  will  I  believe  that 
what  makes  a  population  stronger  and  healthier  and 
wiser  and  better  can  ultimately  make  it  poorer.'"^ 
Lord  Macaulay  argued  that  a  ten  hour  law  would  be 
no  more  illegitimate  or  unprofitable  than  the  six-day 
law  already  in  force.      The  argument  works  both  waj's. 

These  facts  in  regard  to  the  financial  relations  of  the 
Sabbath  prove  that  Sabbath  laws  are  no  more  incon- 
sistent with  liberty  than  an  appropriation  bill. 

"  Never  regard  the  Sabbath  as  a  restriction  of 
liberty,  an  invasion  of  your  time,  a  sacrifice  to  be 
offered,  a  cross  to  be  borne.  No  !  it  is  one  of  God's 
best  gifts — '  the  couch  of  toil,'  the  truce  of  care,  the 
sunshine  of  home,  poverty's  birthright,  the  golden 
chain  let  down  from  Heaven  to  link  men  with  angels 
and  with  God."" 

4.  Sabbath  laws  are  consistent  with  liberty  in  the  same 
way  as  other  educational  laws.  "* 

It  is  found  that  ignorance  imperils  the  State  by 
furnishing  prepared  soil  for  devils  and  demagogues. 
In  self-defence  and  for  self-preservation  every  wise 
State  makes  provision  for  general  education.  No  in- 
telligent man  for  a  moment  thinks  of  such  laws  as  un- 
warranted interferences  with  personal  liberty.  They 
involve  the  very  foundation  of  law — the  right  of  a 
State  to  protect  its  own  existence  against  any  peril 
that  threatens  it.  Ignorance,  dangerous  in  any  land,  is 
doubly  so  to  a  self-governed  people.  Rulers  must  be 
educated  or  they  will  abuse  or  lose  their  sceptres. 

Public-school  education  reaches  only  a  part  of  the 
children,  and  most  of  those  very  imperfectly. 
Poverty  or  <7reed  snatch  them  from  the  schools  v/hen 


224  THE    SABBATH   FOR   MAN. 

they  have  barely  learned  enough  to  count  their  wages 
and  read  their  ballots.  Evening  schools  are  but  a 
ripple  on  the  ocean  of  ignorance.  All  these  leave  the 
highest  elements  of  intellectual  training  untouched. 
Something  more  universal  is  needed  to  teach  all,  old 
and  young,  how  to  be  useful  citizens,  faithful  husbands 
and  fathers,  honest  neighbors,  all  of  which  is  necessary 
to  the  preservation  of  society. 

The  Sabbath  meets  this  want.  It  is  the  universal 
common  school  of  the  nation,  its  mightiest  educational 
agency.  The  one  hundred  and  ten  thousand'*^  Protes- 
tant churches  of  the  United  States  that  hold  Sunday 
services  for  rich  and  poor,  young  and  old,  are  doing 
more  for  the  mental  as  well  as  for  the  moral  culture 
of  the  people  than  any  other  agency. 

De  Tocqueville  said,  in  contrasting  our  Sabbath 
with  that  of  France,  that  it  was  a  matter  of  no  slight 
importance  that  our  workingmen  on  the  Sabbath  wash 
and  put  on  clean  clothes.  The  act  is  not  only  sanitary 
but  educational.  As  of  old,  so  to-day,  outward  clean- 
liness suggests  inward  purity.  It  is  a  mighty  educa- 
tional force  to  give  men  one  day  per  week  in  their 
homes  with  their  wives  and  children,  the  touch  of 
whose  gentle  virtues  they  so  much  need.  Men  need 
a  day  to  think  of  duty,  a  day  for  the  culture  of  con- 
science, a  day  to  climb  into  the  hilltops  of  their 
highest  capacities."" 

A  gentleman  walking  near  a  Pennsylvania  coal-mine 
saw  a  field  full  of  mules.  The  boy  who  was  with 
him  said  :  "  These  are  the  mules  that  work  all  the 
week  down  in  the  mine,  but  Sunday  they  have  to 
come  up  into  the  light,  or  else  in  a  little  while  they  go 
blind."  Wherever  the  people  of  a  nation  do  not  climb 
up  once  a  week  from  their  convivialities  and  commcr- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   22$ 

cialities  into  the  quiet  of  a  Sabbath,  into  the  refining 
influences  of  the  home  and  the  Church,  they  remain 
generation  after  generation  "dumb  driven  cattle,"  l?/wd 
mules  for  despots  to  ride,  because  incapable  of  self- 
government,  verifying  the  words  of  Edmund  Burke  : 
"  They  who  always  labor  can  have  no  true  judgment." 

Sabbath-keeping  gives  two  thirds  as  much  time  for 
mental  growth  in  the  course  of  the  year  as  pupils  get 
in  their  school-rooms — allowing  five  hours  of  schooling 
per  day  for  nine  months,  excluding  vacations  and 
holidays,  and  counting  thirteen  hours  of  each  Sab- 
bath's twenty-four  as  the  mind's  opportunity.  In 
twenty-one  years  the  Sabbath  gives  to  the  mind  as 
much  time  for  thought  as  the  studying  days  of  a  col- 
lege course,  so  that  a  life  of  seventy  years  of  well- 
spent  Sabbaths  will  have  afforded  one's  mind  oppor- 
tunities for  improvement  equal  in  time  to  three 
college  courses.  The  Sabbath  is  the  workingman's 
college,  and  gives  him  an  opportunity  to  acquire  the 
power  which  alone  can  elevate  him — more  knowledge 
power.  Dynamite  will  not  do  it.  What  workingmen 
need  to  do  is  not  to  pull  down  others,  but  to  build  up 
themselves  by  using  the  free  school  of  the  Sabbath  for 
self-improvement  in  body,  mind,  and  soul. 

Professor  Sumner,  in  a  strong  article  on  sociological 
fallacies,  says:  "A  man  is  good  for  something  only 
so  far  as  he  thinks,  knows,  tries,  or  works.  If  we  put 
a  great  many  men  together,  those  of  them  who  carry 
on  the  society  will  be  those  who  use  reflection  and 
forethought,  and  exercise  industry  and  self-control.'"" 
The  Sabbath-keeping  workingmen  of  a  few  years  ago 
are  many  of  them  the  capitalists  and  leaders  of  to-day. 
As  Dr.  Spring  says  :  "  Many  a  sleeping  genius,  repos- 
ing within  the  curtains  of  its  own  unconscious  powers, 


226  THE    SABBATH    FOR  MAN. 

has  been  awakened  to  hope  and  action  by  the  instruc- 
tions of  the  sanctuary.  It  were  a  curious  and  not 
unprofitable  inquiry  to  institute,  How  many  well-edu- 
cated men  in  Christian  lands  have  received  the  first 
impulse  and  suggestion  in  their  lofty  career  from  the 
instructions  of  the  Sabbath  ?" 

Blind  to  these  great  facts,  a  Shoe  Lasters'  Union  in 
Brooklyn,  at  the  publication  of  the  new  Penal  Code  of 
New  York  in  1882,  adopted  a  paper  which  thus 
describes  the  Sabbath  laws  :  "  We  learn  with  regret 
that  the  churches  are  joining  hands  with  tyranny  and 
capital  for  the  purpose  of  suppressing  liberty  and 
oppressing  the  laborer" — sentiments  representative  of 
many  labor  organizations,  which  show  that  holiday 
Sundays  prevent  those  who  follow  them  from  learning 
the  A  B  C  of  political  science,  and  keep  them  in  such 
ignorance  of  the  true  meaning  of  liberty  that  they  mis- 
take its  champions  for  oppressors. 

Even  educated  men  sometimes  make  the  same 
blunder  from  infidel  prejudices.  John  Stuart  Mill 
characterizes  "  Sabbatarian  legislation  as  an  illegiti- 
mate interference  with  the  rightful  liberty  of  the  in- 
dividual," and  with  strange  intellectual  perversity 
afifirms  that  "  the  only  ground  on  which  restrictions 
on  Sunday  amusements  can  be  defended  must  be  that 
they  are  religiously  wrong.''  And  yet,  in  the  same 
treatise,  where  he  deals  with  "  applications"  of  his 
principles,  we  have  a  vigorous  defence  of  "  compul- 
sory education."  He  regards  it  as  "  almost  a  self- 
evident  axiom,  that  the  State  should  require  and  com- 
pel the  education,  up  to  a  certain  point,  of  every 
human  being  who  is  born  its  citizen."  He  declares 
that  "  the  objections  which  are  urged  w^ith  reason 
against  State  education  do  not  apply  to  the  enforce- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   22/ 

ment  of  education  by  the  State,  but  to  the  State's  tak- 
ing upon  itself  to  direct  that  education,  which  is  a  total- 
ly different  thing.""  Precisely  so  is  it  in  respect  to 
what  Mill  stigmatizes  as  "  Sabbatarian  legislation." 
**  The  State  ought  not  to  give,  in  the  United  States  the 
State  is  prohibited  from  giving,  and  from  requiring  to 
be  given,  any  distinctive  form  or  species  of  religious 
instruction  ;  but  if  it  can  and  ought  to  enforce  educa- 
tion of  the  intellect,  it  certainly  can  and  ought  at  least 
by  legislation  to  recognize  and  protect  by  law  from 
abuse  a  day  which  may  be  set  apart  for  the  education 
of  the  moral  affections."'^ 

One  of  the  most  serious  objections  to  Sunday 
amusements  is  that  such  a  use  of  the  Sabbath  is  an 
interference  with  the  chief  element  in  the  nation's 
education   of   its    citizens. 

A  German  lady  who  had  visited  Paris  and  London 
on  her  way  to  America  said  to  me  :  "  When  I  reached 
Paris  everything  seem.ed  to  say,  *  Give  yourself  to 
pleasure  ;'  but  when  1  reached  London  it  cried  out 
with  every  stone,  *  TJiink,  think,  think.'  "  The  fact 
that  the  French  Sunday  is  childishly  given  to  pleasure 
by  most  of  the  people,  and  the  English  Sunday  is 
manfully  given  to  thought  by  a  large  portion  of  the 
population,  explains  the  mental  and  moral  babyhood 
of  the  French  people  as  compared  with  the  English. 
Unless  Great  Britain  and  America  wish  to  exchange  true 
liberty  for  the  communistic  counterfeit  that  abounds 
in  Paris,  they  should  not  exchange  for  the  thought- 
less French  Sunday  the  British-American  Sabbath, 
over  whose  portals  are  written,  "  Think,  think,  think." 

As  men  rest  the  soil  by  an  exchange  of  crops,  so 
the  man  who  works  with  his  hands  six  days  in  the 
week  will    find   rest   in   the  chanee   to  work  with   the 


228  THE   SABBATH    FOR   MAN. 

mind  and  soul  on  the  Sabbath.  To  those  whose  daily 
occupation  is  thought,  the  maxim  of  Sir  William  Jones 
is  appropriate  :  "  Change  of  study  is  recreation 
enough."  There  is  more  real  rest  in  change  of 
thought  than  in  thoughtlessness.  Recent  statistics 
show  that  while  the  foreigners  in  the  United  States, 
who  come  mostly  from  Sabbathless  countries,  are  only 
one  eighth  of  the  population,  they  furnish  one  third  of 
the  insane,  as  well  as  one-third  of  the  paupers  and 
criminals.  Thoughtless,  revelling  Sabbaths  give  neither 
mental  health  nor  strength. 

Sabbath  laws,  then,  are  as  consistent  with  liberty  as 
other  educational  laws. 

5.  Sabbath  laws  are  consistent  zvith  liberty  in  the  same 
way  as  other  lazus  for  the  conservation  of  the  home^ 
which  all  such  laws  recognize  as  "  the  unit  of  society y** 
whose  purity  is  to  be  guarded  because  it  is  essential  to  the 
preservation  of  the  State.  ^^^ 

'*  A  peculiar  Christian  law,  you  say,  justifies  Sunday 
observance  in  this  country.  A  peculiar  Christian  law 
justifies  monogamy,  and  we  have  lately  had  a  decision 
from  the  Supreme  Court  itself,  that  polygamy  can  be 
opposed  under  the  law  of  this  nation.  Monogamy  is 
a  distinctively  Christian  institution  ;  and  if,  according 
to  the  highest  authority  known  to  our  courts,  we  have 
a  right  to  oppose  polygamy  and  uphold  monogamy, 
we  are  in  that  doing  something  as  distinctively  Chris- 
tian as  we  are  when  wc  uphold  fair  tolerant  Sunday 
laws."     So  reasons  Joseph  Cook. 

It  is  not  accidental  that  in  Eden,  as  soon  as  God  had 
established  marriage,  he  fortified  it  by  the  institution 
of  the  Sabbath.  These  two  earliest  and  most  funda- 
mental institutions  of  human  societv,  that   come  to  us 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   229 

from  the  days  of  man's  lost  innocence,  are  to-day  the 
two  greatest  helps  for  its  restoration,  and  are  still  in- 
separably interlocked  in  destiny.  Only  by  the  help  of 
the  home  can  the  Sabbath  be  perpetuated  ;  only  by 
the  help  of  the  Sabbath  can  the  home  be  preserved. 

Who  can  not  see  that  the  Sabbath,  by  its  restfulness, 
by  its  stirring  of  best  thoughts,  is  calculated  to  wash 
away  the  family  discords  of  the  week,  between  hus- 
band and  wife,  between  father  and  son,  which  other- 
wise might  grow  into  divorce  or  disgrace  ? 

Sabbath  laws  are  closely  related  to  laws  of  marriage 
and  divorce,  with  which  they  co-operate  in  preserving 
the  homes  of  the  land.  Unless  work  and  pleasure  are 
legally  suspended  on  one  day  in  each  week,  so  that 
men  will  naturally  spend  that  day  with  their  families, 
of  whom  many  of  them  see  very  little  at  any  other 
time,  marriage  fails  of  its  highest  purposes,  and 
divorces  are  promoted  by  the  absence  that  conquers 
love.  There  are  few  divorces  in  Sabbath-keeping 
families  ;  but  in  France,  when  the  Sabbath  was 
abolished,  there  was  one  third  as  many  divorces  as 
marriages. 

Only  good  homes  can  make  a  strong  and  enduring 
nation,  and  only  in  Sabbath-keeping  countries  can 
such  homes  be  established  and  continued.  Emma 
Louise  Barr  says  of  German  homes  :  "  In  the  general 
home  life  we  fail  to  detect  any  of  the  marks  so 
familiar  in  the  American  Christian  home.  And  all  of 
these  are  in  name  Christian  homes,  for  it  is  a  nation 
of  church"  members.  The  Bible  is  seldom  seen  ; 
hymns  rarely,  if  ever,  sung  or  played  ;  family  worship 
unknown.  The  sewing  and  knitting  and  buying  and 
selling  are  not  suspended  to  hallow  the  Lord's-day. " 
Professor    von  Schulte    says  there  is  in    Germany   an 


230  THE    SABBATH    FOR    MAN. 

entire  lack  of  religious  home  culture.  In  1878,  when 
a  bill  was  before  the  Imperial  Parliament  of  Germany- 
providing  that,  except  in  cases  of  necessity,  manu- 
facturers may  not  compel  their  workmen  to  labor  on 
Sundays  and  festivals  (a  bill  which  did  not  pass),  a 
Jewish  Liberal  deputy,  Dr.  Lowe  of  Berlin,  said  :  "  I 
have  had  occasion  in  my  career  as  a  physician  to  visit 
more  than  nine  thousand  workmen  who  w^orked  on 
Sundays  in  their  shops  or  at  their  homes,  and  I  have 
it  on  proof  that  the  Sunday  labor  has  the  most  disas- 
trous effect.  In  their  Jionies  slovefilmess  and  discord 
reign ;  the  life  of  the  zvine  shop  has  supplafited  the 
family  life. 

In  every  land  it  is  so  in  Sabbath-breaking  homes. 
At  Boston  a  woman  who  had  been  left  a  widow  with 
four  little  children  said  :  "  I  lived  ten  years  with  that 
husband,  sir,  and  I  never  knew  him  to  have  a  sober 
Sunday." 

The  man  who  breaks  the  Sabbath  breaks  up  at  the 
same  time  the  peace  and  purity  of  his  home. 
"  Honor  thy  father"  and  "  Remember  the  Sabbath 
Day  to  keep  it  holy"  were  on  the  same  table  of  the 
Law.  Why  should  a  man  whose  example  teaches  his 
son  to  despise  the  Fourth  Commandment  expect  him 
to  keep  the  Third,  which  rests  on  the  same  authority  ? 
Where  the  Sabbath  is  not  "  remembered,"  parents  are 
seldom  **  honored,"  and  when  a  boy  has  learned  to 
break  the  commands  of  the  First  Table,  it  is  not  strange 
that  in  many  cases  he  goes  on  to  break  those  of  the 
Second,  until  Sabbath-breaking  leads  to  heart-breaking. 

The  mother  element  in  training  a  family  is  not 
enough.  The  father  element  is  also  needed,  and  this 
can  not  be  effectually  given  without  a  legally-protected 
Sabbath,  the  Jiome  day  of  the  nation. 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   23  I 

Biography  underscores  the  words  of  Chalmers  : 
*'  In  every  Christian  household  it  will  be  found  that  the 
discipline  of  a  well-ordered  Sabbath  is  never  forgotten 
among  the  other  lessons  of  a  Christian  education." 

Even  in  families  that  are  not  religious,  the  Sabbath 
is  an  ally  of  harmony  and  of  conscience,  when  it  cen- 
tres, not  around  the  saloon,  but  the  home. 

6.  Sabbath  laws  are  consistent  zvith  liberty  in  the  same 
way  as  other  laws  zvJiicli  are  enacted  for  the  mutual 
protection  of  capitalists  and  labor ers.^^'" 

Even  the  infidel  legislators  of  France,  after  repeal- 
ing the  Sabbath  laws  in  1880,  found  it  necessary  to 
require  employers  to  allov/  working-women  and 
working-children  one  day  in  seven  for  rest,  although 
they  refused  to  specify  the  Sabbath  as  the  day  for  such 
protected  rest,  or  to  include  working  men.  Anti-Chris- 
tian associations  of  workingmen  in  France  and  Ger- 
many, and  an  anti-Sabbath  convention  in  the  United 
States,"  have  made  the  right  to  such  a  rest  a  plank  in 
their  infidel  platforms.  In  spite  of  their  antagonism 
to  the  religious  elements  of  the  Sabbath,  they  call  for 
Sabbath  laws  to  the  extent  of  protecting  the  laborer's 
Sabbath  rest.  Seventh-day  worshipers  agree  with 
these  infidel  associations  and  the  great  body  of 
workingmen  that  every  one  should  have  the  oppor- 
tunity to  rest  one  day  in  seven — differing  only  as  to 
the  day  of  the  week  to  be  chosen. 

"  Is  there  really  any  great  difference  between  the 
feverish,  intense  desire  for  the  acquisition  of  wealth 
which  has  become  an  American — shall  we  say  vice,  or 
call  it  virtue  ? — and  the  greedy  acquisitiveness  of  the 
Hebrew,  which  induced  the  most  ancient,  if  any  should 
doubt  him  to  be  the  wisest,  lawgiver  of  the  world   to 


232  THE   SABBATH    FOR   MAN. 

insist  so  strenuously  on  the  day  of  rest  ?  .  .  .  Is  the 
slave  more  helpless  than  the  laborer,  the  clerk  than  the 
overseer,  ay,  the  employer"^  himself,  under  the  crush- 
ing power  of  competition  in  the  struggle  for  existence 
and  the  acquisition  of  wealth  ?"^^^  Employers,  by  the 
aid  of  managers  and  clerks,  could  sometimes  get  a  day 
of  rest  without  the  help  of  Sabbath  laws,  and  therefore 
such  laws,  as  far  as  cessation  of  labor  is  concerned, 
have  always  been  pre-eminently  laws  for  workingmen. 
The  reasons  given  by  Moses,  whom  Henry  George 
calls  "the  first  labor  agitator,"  for  the  Sabbath  law 
proclaimed  at  Sinai — the  first  law  ever  enacted  for  the 
special  benefit  of  workingmen — were,  **  that  the  son  of 
thy  maidservant  and  the  foreigner  may  draw  breath"; 
**  that  thy  manservant  and  thy  maidservant  may  rest 
as  v/ell  as  thou.'"*  They  were  also  urged  to  observe 
the  law  by  an  appeal  to  the  memory  of  their  own 
hardships  as  Sabbathless  servants  in  Egypt. 

**The  first  laws  upon  the  observance  of  Sunday  are 
especially  in  the  interests  of  the  working  classes."" 
That  of  Constantine  ''forbade  other  labors  than  those 
of  the  fields  on  Sunday,  and  all  civil  public  acts  except 
emancipation."""  The  Sabbath  laws  of  Charlemagne"* 
and  Alfred^''  evince  the  same  interest  in  the  toilers. 
Even  now,  the  only  barrier  between  laborers  and  the 
slavery  of  ceaseless  toil  is  the  Sabbath. 

**  Yes,  child  of  suffering,  thou  may'st  well  be  sure 
He  who  ordained  the  Sabbath  loves  the  poor."  '^ 

In  a  certain  coal-mine  in  England  there  is  a  curious 
formation  that  is  called  the  "  Sunday  stone."  There 
is  limestone  in  the  mine,  and  the  water  that  trickles 
down  constantly  carries  with  it  this  limestone,  and  all 
along  the  bottom  of  the  pit  it  is   continually  making  a 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?  233 

layer  of  white,  which  gradually,  hardens  into  stone. 
But  when  the  miners  are  working  and  the  coal-dust  is 
flying  about,  it  mixes  v/ith  the  limestone,  and  there  is 
a  black  layer  formed.  Day  and  night  are  shown  as 
clearly  as  possible  by  the  black  and  white  layers,  but 
the  Sabbath  is  marked  by  a  white  layer  three  times  the 
usual  width,  as  a  threefold  rest,  except  when  the  miners 
v/ork  on  that  day  and  so  turn  their  white  day  black. 
A  little  boy  who  spent  his  days  from  the  early  morning 
twilight  until  the  evening  in  the  darkness  of  a  coal- 
mine, and  never  saw  the  sun  except  on  the  Sabbath 
day,  said,  suggestively,  **  I  think  they  call  it  Sunday 
because  the  collier  boys  can  see  the  sun  all  day  long 
on  that  day."  Workingmen  may  well  beware  lest 
their  desecrations  of  the  Sabbath  shall  cause  its  eclipse, 
as  in  other  lands  where  Sunday  pleasures  have  led  to 
Sunday  work. 

There  is  no  law  for  regulating  the  relations  of 
capital  and  labor  so  important  as  a  v/ell-enforced 
Sabbath  law.  Such  a  day  brings  the  capitalist  into 
the  court  of  conscience,  and  checks  his  tendencies  to 
injustice.  Such  a  day  causes  rich  and  poor  to  meet 
together  on  the  platform  of  religious  equality,  "both 
children  of  the  same  dear  God,"  and  so  softens  the 
asperities  of  their  relations.  Such  a  day  checks  the 
vices  that  are  the  very  roots  of  the  workingman's 
poverty  and  discontent,  and  gives  him  time  for  that 
culture  of  brain  and  heart  that  will  change  him  from  a 
hater  of  capital  to  become  a  capitalist  himself — a  change 
constantly  occurring  among  Sabbath-keepers.  The 
workingmen  may  be  sure  they  will  get  land  sooner  by 
Sabbath-keeping  and  self-improvement  than  by  social- 
ism and  assassination.  Patriots  and  Christians  should 
use  the  press  and  platform  more  diligently  than  they 


234  THE   SABBATH   FOR   MAN. 

have  been  used,  to  prove  to  workingmen  the  value  as 
well  as  the  obligation  of  their  Sabbath. 

If  any  one  objects  to  an  appeal  for  Sabbath  observ- 
ance based  in  part  on  its  earthly  utility,  it  may  be  re- 
plied that  the  Bible  affords  abundant  precedent  for 
showing  men  that  "  God's  commandments  are  not 
grievous,"  but  "  have  promise  for  the  life  that  now  is 
as  well  as  for  that  which  is  to  come." 

The  United  States  should  not  forget  that  the  riots 
of  1877,  which  threatened  the  peace  and  prosperity 
of  the  country,  were  carried  on  by  workingmen  whom 
rich  corporations  had  been  allowed  to  rob  of  their 
Sabbaths.  A  boatman,  whose  Christian  master  had 
required  him  to  work  on  the  Sabbath,  and  who  had 
therefore  been  unrestrained  in  his  vicious  tendencies,  in 
his  dying  moments  said  to  his  master,  who,  at  that  late 
hour,  sought  to  speak  to  him  about  religion  :  "  You 
forced  me  to  break  one  of  God's  commandments, 
and  when  I  broke  one  I  thought  there  was  little 
use  in  trying  to  keep  the  others."''  Another  inci- 
dent for  Sabbath-breaking  employers  to  ponder  is 
the  following  :  "  The  crew  of  an  American  vessel  in 
harbor  was  ordered  by  the  captain  to  labor  on  the 
Sabbath  in  preparation  for  a  voyage.  They  refused, 
assigning  as  a  reason  their  right  to  rest  on  the  Sab- 
bath while  in  the  harbor,  and  to  attend  to  the  ap- 
propriate duties  of  that  day.  The  captain  dismissed 
them  and  attempted  to  procure  another  crew.  He 
applied  to  several,  who  refused.  He  then  met  an 
old  sailor  and  asked  him  if  he  would  ship.  *  No  !' 
*  Why  not  ?'  *  Because  a  man  who  will  rob  the 
Almighty  of  His  Day,  I  should  be  afraid  would  rob 
me  of  my  wages.'  The  captain  could  not  find  a  crew, 
and  on  Monday  was  glad  to  take  the  old  one.     They 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?  235 

engaged  again,  and  showed  by  their  conduct  that  the 
keeping  of  the  Sabbath  had  fitted  them  the  better  for 
the  duties  of  the  week."^* 

Let  Great  Britain  and  the  United  States  cherish  and 
enforce,  as  the  best  of  all  remedies  for  the  conflict  be- 
tween labor  and  capital,  their  Sabbath  laws. 

The  Sabbath  is  needed  also  to  regulate  the  relations 
of  workingmen  to  each  other.  Without  it,  their  plans 
of  co-operation,  which  depend  on  mutual  confi- 
dence, and  that  in  turn  on  conscience,  can  not  be 
carried  out.  Workingmen  who  use  the  Sabbath  chiefly 
for  the  business  meetings  of  their  trades-unions,  and 
for  money-making  picnics,  can  not  fairly  expect  to 
develop  sufficient  conscience  or  character  in  their 
fellows  to  risk  their  money  with  them.  By  their 
secularizing  of  the  Sabbath,  workingmen  are  girdling 
the  tree  that  shades  them.  It  is  passing  strange  that 
those  labor  unions  which  meet  regularly  on  the  Sab- 
bath and  use  it  for  corporate  money-making  by  work- 
ingmen's  excursions  and  otherwise,  do  not  see  that 
corporations  of  capitalists  have  an  equal  right  to  use 
the  Sabbath  for  money-making  by  keeping  their  fac- 
tories going. 

It  is  a  further  reason  why  workingmen  especially 
should  keep  the  Sabbath,  that  otherwise  they  inevi- 
tably rob  some  of  their  fellows  of  their  Sabbath  rest. 
If  one  workingman  will  buy  on  Sunday,  another  must 
sell.  If  one  travels,  another  must  lose  his  Sabbath  to 
serve  him.  If  one  will  be  shaved,  another  must  slave. 
Trades-unions  try  to  shorten  the  hours  of  labor  by 
early  closing  on  week-days.  Friends  of  the  Sabbath 
add  to  that  and  the  Saturday  half-holiday,  an  effort  to 
lessen  the  hours  of  work  still  more  largely  and  effect- 
ually by  stopping  Sunday  trade  and   Sunday  travel. 


236  THE   SAl^BATII    FOR   MAN. 

The  Golden  Rule  as  well  as  the  law  requires  the 
workingman  to  avoid  spending  the  Sabbath  in  such  a 
way  as  to  interfere  with  the  Sabbath  rest  of  his  fellows. 
Sabbath  laws  are,  then,  consistent  with  liberty  in  the 
same  way  as  other  laws  for  the  mutual  protection  of 
capital  and  labor. 

7.  Sabbath  laws  are  consistent  with  liberty  iji  the 
same  zvay  as  other  laws  for  the  prevention  and  pu7i- 
ishnerit  of  cri^ne. "" 

"  The  object  of  Sabbath  laws  is  not  so  much  to  regu- 
late private  action  as  to  preserve  public  order.  "^' 
Sabbath  laws  are  injunctions  against  disturbers  of  the 
public  peace,  to  prevent  destruction  of  property  and 
life,  and  so  the  New  York  Sabbath  law  of  1788  was 
very  properly  named  "An  Act  for  Suppressing 
Im.morality."  Judge  Allen,  of  the  Supreme  Court  of 
New  York,  in  sustaining  one  of  the  Sabbath  laws,  said  : 
"  The  act  complained  of  here  compels  no  religious 
observance,  and  offences  against  it  are  punishable,  not 
as  sins  against  God,  but  as  injurious  to  and  having  a 
malignant  influence  on  society.  It  rests  upon  the 
same  foundation  as  ar  multitude  of  other  laws  upon  our 
statute  book,  such  as  those  against  gambling,  lotteries, 
keeping  disorderly  houses,  polygamy,  horse-racing, 
etc.  .  .  .  The  laws  of  the  State  and  the  require- 
ment of  religion  may  in  some  instances  coincide. 
Thus,  each  forbids  murder,  stealing,  incest.  But  the 
law  forbids  these,  not  as  offences  against  God,  but  as 
crimes  against  man.  The  law  has  to  do  with  the  rela- 
tions of  men  to  each  other,  and  not  with  the  relations 
of  men  to  God."*"  In  the  language  of  Hon.  R.  W. 
Thompson,  ex-Secretary  of  the  Navy  :  "  Nobody  will 
question   the  right  of  society  to  demand,  for  its  own 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   237 

protection,  that  there  shall  be  laws  to  prohibit  those 
things  which  are  calculated  to  demoralize  it,  because 
demoralization,  if  unchecked,  has  always  and  inevitably 
led  to  destruction.'"''  Daniel  Webster  rightly  be- 
lieved the  Sabbath  the  bulwark  of  our  liberties,  be- 
cause the  bulwark  of  morality.""  It  is  enough,  there- 
fore, to  justify  the  prohibition  of  public  amusements 
and  excursions  on  Sunday,  that  "it  has  been 
found  that  where  the  Sabbath  is  perverted  to  mere 
pleasure  and  recreation,  more  drunkenness  keeps 
up  the  orgies  of  hell,  more  foul  immoralities  rot 
into  society,  more  revelry  and  carousal  and  fighting 
debase  mankind,  more  crime  riots,  and  more  blood 
reddens  the  earth  on  that  day  that  God  commands  to 
be  kept  holy,  than  on  any  other  day  of  the  week."®' 

Apart  from  all  reasons  previously  given,  it  would  be 
sufficient  justification  of  Sabbath  laws  that  enforce 
rest  and  quiet,  and  forbid  public  trade  and  amuse- 
ments, and  protect  public  worship,  that  it  has  been 
found  that  when  stick  laws  do  not  exist  or  are  not  en- 
forced, far  more  crimes  are  committed  on  the  Sabbath 
than  071  any  other  day  of  the  week,  while  it  has  also  been 
found  that  where  such  laws  do  exist y  and  are  even  mod- 
erately enforced,  there  are  fewer  crijnes  07i  the  Sabbaths 
than  on  other  days. 

That  one  sentence  has  argument  enough  to  vindicate 
Sabbath  laws,  Biblical  and  civil. 

A  man  came  very  near  being  drowned  because  the 
rope  they  threw  him  was  too  long.  He  caught  it 
easily,  but  it  tangled  his  feet  and  hands  as  he  tried  to 
swim,  and  he  was  finally  drawn  on  board  the  rescuing 
boat  almost  lifeless.  "  Shorten  the  rope"  was  the 
cry,  and  not  quite  too  late.  Some  of  those  who  are 
floundering^  in  doubts  about  the  rightfulness  or  utility 


238  THE   SABBATH   FOR   MAN. 

of  the  Sabbath  laws  will  be  tangled  or  drowned,  if  we 
throw  them  at  first,  in  books  and  sermons,  a  long  argu- 
ment reaching  from  Creation  to  the  present,  but  may 
be  rescued  by  this  short  and  strong  line — vice  and 
crime  increase  wherever  the  Sabbath  is  desecrated, 
and  diminish  wherever  it  is  well  observed  ;  therefore 
the  Sabbath  laws  should  be  retained  and  enforced. 

The  Havre  Chamber  of  Commerce  (Dec.  21,  1870) 
said  :  "  The  Sunday  rest  is  not  only  a  Divine  law,  but 
is  most  imperatively  demanded  by  mental  and  moral 
hygiene.  Men  the  most  actively  engaged  in  political 
affairs  agree  with  moralists  and  men  of  science  in 
demonstrating  the  accord  of  this  law  of  nature  with 
the  laws  of  a  sound  political  economy."^' 

Judges  have  "maiden  circuits"  only  in  districts 
where  the  Sabbath  is  strictly  kept.  Such  "  maiden 
circuits"  are  not  infrequent  in  Scotland,  Wales,  and 
North  Ireland. 

In  December,  1882,  when  the  Sabbath  laws  were  for 
two  weeks  vigorously  enforced  in  New  York,  the  re- 
porters of  The  Tribune  found  everywhere  among  the 
police  the  report  that  these  Sabbaths  had  been  the 
quietest  they  had  ever  known.  The  Tribune  itself  said, 
on  the  Monday  following  the  first  Sabbath  :  "  It  is  many 
years  since  the  city  has  presented  so  quiet  an  appear- 
ance as  it  did  yesterday  and  last  evening.  .  .  .  The 
streets  of  the  city,  except  for  the  frequent  cars,  were  as  quiet 
as  those  of  a  country  village.  The  law  was  very  generally 
respected.  ...  A  rural  visitor,  who  had  the  usual 
idea  prevalent  in  the  country  in  regard  to  the  wicked- 
ness of  the  metropolis,  while  walking  down  Broadway 
yesterday  remarked  :  '  Why,  it's  just  as  quiet  here  as 
in  Garden  Street  in  our  village. '  This  remark  luould 
apply  to  nearly  all  the  streets  in  the  city  yesterday. ' ' 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?  239 

On  the  other  hand,  Prof.  Curtis,  of  Chicago,  quotes 
standard  German  authors,  who  say  of  their  Sabbathless 
land  that  the  larger  proportion  of  criminal  and  dis- 
graceful acts  is  committed  on  Sunday,  such  as  im- 
morality and  drunkenness.  Many  a  maiden  has  lost 
her  virtue  on  that  day  ;  many  a  youth  has  seized  the 
murderous  knife.  Most  of  the  suicides  occur  on  "  blue 
Monday.'"*^  It  is  a  significant  commentary  on  the 
moral  influence  of  the  Continental  Sunday  as  com- 
pared with  the  British,  that  while  the  percentage  of 
illegitimate  births  in  London,  a  few  years  since,  was 
only  four  per  cent,  in  Paris  it  was  thirty-four  per 
cent  ;  in  Brussels,  thirty-four  per  cent  ;  in  Monaco, 
forty-nine  per  cent  ;  in  Vienna,  fifty-four  per  cent  ;  in 
Rome,  seventy-two  per  cent.^"* 

In  1832  the  special  Sabbath  Committee  of  the  Eng- 
lish House  of  Commons, '^'^  after  much  investigation, 
said  in  its  report  :  "  It  appears  in  evidence  that  in 
each  trade,  in  proportion  to  its  disregard  of  the  Lord's- 
day,  is  the  immorality  of  those  engaged  in  it.'"^ 

Another  significant  item  of  evidence  against  the 
Continental  Sunday  is  that  contemporaneously  with 
its  partial  introduction  in  the  larger  cities  and  the 
"  New  West"  of  the  United  States,  crime  has  in- 
creased, until  the  number  of  deaths  by  violence,  very 
many  of  them  on  the  "free  Sunday,"  is  greater  in 
proportion  to  the  population  than  in  any  country 
of  Europe,  except  Italy  and  Spain. ^*  Sabbath-break- 
ing is  not  the  07ily  cause  of  this  epidemic  of  crime,  but 
it  is  clearly  a  leading  one — the  chieftain  who  rallies  in 
his  train,  drunkenness,  corrupt  reading,  dishonesty, 
unchristian  sentimentality,  and  leniency. 

These  and  thousands  of  other  facts,  as  horrible  as 
they  are   familiar,   illustrate    Blackstone's  statement  : 


240  THE   SABBATH    FOR   MAN. 

**  A  corruption  of  morals  usually  follows  a  profanation 
of  the  Sabbath."" 

The  same  statement  is  further  illustrated  by  many 
testimonies  I  have  collected  from  judges,  prison  chap- 
lains, and  others  familiar  with  criminal  affairs,  unani- 
mously testifying  that  one  of  the  first  steps  toward  the 
prison  cell  is  Sabbath-breaking. 

A  man  who  had  committed  murder  was  tried,  found 
guilty,  and  sentenced  to  be  hanged.  A  few  days 
before  his  execution  he  drew  upon  the  walls  of  his 
prison  a  gallows  with  four  steps  leading  up  it.  On  the 
first  step  he  wrote,  Disobedience  to  parents.  On  the 
second  step.  Sabbath-breaking,  On  the  third  step,  Gam- 
bling and  drunkenness.     On  the  fourth  step.  Murder. 

That  picture  epitomizes  the  testimony  of  all  who 
deal  with  crime.  "  When  Hogarth,  who  is  so  cele- 
brated for  his  striking  delineations  of  human  life  and 
manners,  wished  to  give  a  portraiture  of  a  veteran 
criminal,  he  made  him  commence  his  career  as  a  boy 
lolling  on  the  tombstone  of  the  churchyard  on  the 
Lord's-day.""  Justice  Strong,  of  the  United  States 
Supreme  Court,  has  said  :  *'  Those  who  have  observed 
the  administration  of  crim.inal  law  or  been  familiar 
with  prison  discipline  have  often  heard  the  sad  con- 
fession of  a  convicted  criminal,  that  his  career  dov/n- 
ward  commenced  with  Sabbath-desecration.'""^  Judge 
Hale  once  said  that  of  those  who  were  convicted  of 
capital  crimes  while  he  was  upon  the  bench,  he  found 
very  few  who  would  not  confess,  on  inquiry,  that 
they  began  their  career  of  wickedness  by  neglect  of 
the  Sabbath."  S.  Cutter,  agent  of  the  New  York 
Prison  Association,  writes  me  :  "  Sabbath  desecration 
is  almost  always  connected  with  crime  and  is  the  fore- 
runner of  it." 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?  24I 

Of  one  hundred  men  admitted  to  the  Massachusetts 
State  Prison  in  one  year,  nine  out  of  ten  had  been 
habitual  violators  of  the  Lord's-day  and  neglecters  of 
public  worship.  The  keeper  affirms  that  hundreds  of 
convicts  have  lamented  their  desecration  of  the  Sab- 
bath as  the  first  and  fatal  step  of  their  downward 
progress  to  ruin.  The  chaplain,  Rev.  J.  W.  F. 
Barnes,  writes  me,  in  response  to  inquiries  :  **  When 
a  man  comes  to  prison  who  has  been  a  church-goer,  it 
makes  a  sensation.  Why  should  it  do  so,  saving  for  the 
reason  that  the  idea  of  a  church-goer  and  the  idea  of  a 
criminal  are  so  totally  unlike  ?  The  overwhelming 
majority  of  criminals  hereabouts  are  Roman  Catholics. 
They  have  holiday  instead  of  holy  day  after  mass." 

Similar  testimony  as  to  the  relation  of  Sabbath- 
breaking  to  crime  is  given  by  Rev.  J.  G.  Bass,  chap- 
lain for  twenty  years  of  the  King's  County  Peni- 
tentiary, in  Brooklyn,  and  many  others. '"' 

The  Thirteen  Club  of  New  York  are  seeking  to  prove 
that  thirteen  is  not  an  unlucky  number,  but  they  will 
not  do  it  by  holding  their  convivial  gatherings,  as  they 
do,  on  the  Sabbath,  for  it  is  already  proved  that  Sun- 
day pleasuring  is  unlucky,  physically,  financially,  and 
morally. 

Now  we  begin  to  understand  what  is  meant  by 
the  "free  Sunday"  which  liquor-sellers  and  the  French 
apes  in  British  and  American  "  society"  demand  in 
the  name  of  the  workingman.  The  ''free  Sun- 
day," wherever  found,  proves  to  be  a  Sunday  free 
from  religion,  free  from  rest,  free  from  mental  cult- 
ure, free  from  moral  improvement,  and  free  for 
employers  to  keep  their  employees  at  work.  It  is 
significant  that  the  surplusage  of  this  ''free  Sunday" 
in  the  United  States  is  coincident  with  an  alarming 


242  THE   SABBATH   FOR   MAN. 

shortage  of  honest  men.  "  Free  Sundays"  and  2i  free 
way  of  appropriating  the  property  of  others  have  grown 
together.  It  is  hardly  to  be  wondered  at  that  those  who 
have  freed  themselves  from  the  Sabbath  should  also 
have /r^^^  themselves  from  the  old-fashioned  morality 
which  it  supported,  and  so  invented  the  new  ethical 
code,  which  is  "earthly,  sensual,  devilish" — "Great 
private  vices  may  coexist  with  great  public  virtues." 

I  have  received  from  more  than  a  hundred  and  fifty 
persons  answers  to  the  following  printed  question  : 
In  your  observation,  have  those  who  have  for  five 
years  or  more  engaged  in  secular  employments  seven 
days  in  the  week  lost  by  so  doing,  either  in  health  or 
morals?  A  German  pastor  answers,  "Yes,  they  and 
their  children."  A  manufacturer  answers,  "  Little 
morals  to  lose;  health  damaged."  Another  says, 
"  When  Christians  consent  to  work  for  railroads  or 
other  corporations,  their  religious  life  usually  fades  out 
in  a  short  time,  and  sometimes  even  their  morals 
surrender."  In  short,  it  is  the  almost  unanimous 
testimony  of  city  missionaries,  doctors,  manufacturers, 
and  ministers,  that  those  who  spend  seven  days  a  week 
in  secular  work  lose  in  physical,  mental,  and  moral 
health. 

Not  only  workingmen  but  all  others  suffer  moral  loss 
by  neglect  of  the  Sabbath.  "  In  New  England,"  says 
an  ex-mayor  of  one  of  its  leading  cities,  "  I  am  confi- 
dent that  a  man  will  lose  credit  in  business  circles,  and 
moral  standing  in  society,  by  the  habitual  non-observ- 
ance of  the  Sabbath."  This  sentiment  is  echoed  by  a 
wealthy  New  York  merchant,  who  writes  me,  "  From 
what  I  know  I  would  rather  do  business  with  those 
who  rest  one  day  in  the  week." 

That  which  underlies  these  two  opinions  is  the  well- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   243 

known  relation  between  neglect  of  the  Sabbath  and 
looseness  of  character.  Not  that  all  who  disregard 
the  Sabbath  are  immoral,  but  that  all  of  the  immoral 
trample  on  the  Sabbath.  In  the  language  of  Mr. 
Cutter,  of  the  New  York  Prison  Association,  "  Men 
lose  by  working  seven  days  in  a  week,  both  in  self- 
respect  and  in  money,  and  run  into  excesses  by  which 
their  health  suffers,  but  their  morals  first." 

Who  can  measure  the  moral  restraint  upon  working- 
men  and  working-women,  who  are  separated  from  their 
children  most  of  the  week-day  time,  of  the  Sabbath 
spent  with  their  guileless  little  ones,  whose  innocence 
reproves  them,  and  rouses  longings  to  be  purer,  if  only 
for  the  sake  of  the  children,  who  will  otherwise  be 
dragged  down  into  wrong-doing  by  parental  example  ? 
Beautifully  has  some  anonymous  poet  painted  the 
influence  upon  older  hearts  of  the  children,  without 
whom  and  the  Sabbath  for  feeling  their  power 

"  The  sterner  souls  would  grow  more  stern, 
Unfeeling  nature  more  inhuman, 
And  man  to  stoic  coldness  turn, 

And  woman  would  be  less  than  woman." 

The  dangerous  classes  would  grow  more  dangerous 
but  for  the  Sabbaths  with  the  children — the 

"  Little  hands  on  breast  and  brow 
To  keep  the  thrilling  love-chords  tender." 

Count  Montalembert,  one  of  the  most  eminent 
French  statesmen,  once  wrote  :  "  Men  are  surprised 
sometimes  by  the  ease  with  which  the  immense  city  of 
London  is  kept  in  order  by  a  garrison  of  three  small 
battalions  and  two  squadrons  ;  while  to  control  the 
capital  of  France,  which  is  half  the  size,  forty  thou- 


244  THE   SABBATH   FOR   MAN. 

sand  troops  of  the  line  and  sixty  thousand  national 
guards  are  necessary.  But  the  stranger  who  arrives  in 
London  on  a  Sunday  morning,  when  he  sees  every- 
thing of  commerce  suspended  in  that  gigantic  capital 
in  obedience  to  God  ;  when,  in  the  centre  of  that 
colossal  business,  he  find  silence  and  repose  scarcely 
interrupted  by  the  bells  which  call  to  prayer,  and  the 
immense  crowd  on  their  way  to  church,  then  his 
astonishment  ceases.  He  understands  that  there  is 
another  curb  for  a  Christiah  people  besides  that  of 
bayonets,  and  that  where  the  law  of  God  is  fulfilled 
with  such  a  solemn  submissiveness,  God  Himself,  if  I 
dare  use  the  words,  charges  Himself  with  the  police 
arrangements."^" 

The  riots  of  1877,  carried  on  mostly  by  Sabbathless 
workingmen,  are  likely  to  be  repeated  unless  the  nation 
more  generally  enlists  for  its  protection  the  only  ade- 
quate police,  tJie  moral  restraint  of  quiet  Sabbaths.  A 
New  York  millionaire,  being  asked  why  he  did  not  build 
himself  a  large  palace  like  Vanderbilt's,  replied,  "  I  do 
not  wish  to  have  a  home  that  can  be  found  so  easily 
when  the  tigers  break  loose."  Cincinnati  has  felt  the 
touch  of  its  ten  thousand  tigers.  New  York,  as  has 
been  recently  shown,  has  eighty  thousand  of  them — 
men  who  have  nothing  to  lose  financially  by  disorder, 
and  everything  to  gain  by  it.  Nothing  can  keep  these 
tigers  in  check  save  the  restraint  upon  them  and  their 
children  and  their  employers  and  their  rulers,  of  quiet 
Sabbaths  :  nothing  less  than  one  day  of  such  enforced 
quiet  as  will  at  least  give  them  the  opportunity  to 
ponder  what  Daniel  Webster  said  was  the  grandest 
thought  that  ever  passed  through  his  mind — "  in- 
dividual responsibility  to  God."  A  great  statesman  is 
reported  to  have  said  to  one  who  sought  of  him  an 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   245 

interview  concerning  secular  matters  on  the  Lord's- 
day,  "  I  must  keep  one  day  to  realize  what  I  am,  and 
whither  I  am  going." 

The  Sabbath  is  a  nation's  chief  of  police.  In  the 
language  of  Justice  Strong,  then,  "  There  is  abundant 
justification  for  our  Sabbath  laws,  regarding  them  as  a 
mere  civil  institution,  which  they  are,  and  he  is  no 
friend  to  the  good  order  and  welfare  of  society  who 
would  break  them  down,  or  who  himself  sets  an  ex- 
ample of  disobedience  to  them.  They  appeal  to  each 
citizen  as  a  patriot,  as  an  orderly  member  of  the  com- 
munity, and  as  a  well-wisher  to  his  fellow-men,  to 
uphold  them  with  all  his  influence,  and  to  show  re- 
spect for  them  by  his  conduct  and  example."*^® 

The  Communists  of  France  are  reported  by  the 
Scotch  missionary,  Dr.  ^IcAU,  whom  the  police  recog- 
nize as  their  **  faithful  ally  in  keeping  the  peace,"  as 
saying  that  they  would  have  made  no  outbreak  in  the 
recent  war  if  the  gospel  had  previously  been  preached 
to  them." 

Mr.  Beecher,  who  holds  Sabbath  views  far  from 
strict,  nevertheless  says  of  Sunday  saloons  :  '*  In  them 
indolent  men  hatch  out  treasons  against  society,  load 
down  the  IMonday  court  calendars  with  crime,  and  de- 
velop into  enemies  of  the  law,  soiling  men  and  tempting 
children.  It  is  right  to  shut  them  up  on  Sunday,  and 
on  any  day.  But  on  Sunday  especially,  for  then  they 
are  nests  of  devils,  impeding  the  prosperity  of  the 
community.  It  is  in  the  interests  of  order,  of  peace, 
of  protection  of  life  and  property,  to  close  them  on 
Sunday  as  on  election-day.  Public  sentiment  should 
make  the  work  easy  and  thorough.  Policemen  should 
not  be  made  catspaws  to  pull  the  chestnuts  out  of 
the  fire.     In  the  community  all  men  should  support 


246  THE   SABBATH    FOR   MAN. 

their  efforts.  There  would  be  no  difficulty  then."  It 
is  chiefly  from  these  nests  of  devils  that  the  cry  against 
Sabbath  laws  is  heard.  "  The  Sabbath  must  go"  is 
mostly  a  hoodlum  cry,  loudest  among  the  lowest. 
This  fact  was  unconsciously  emphasized  in  1882,  when 
a  meeting  in  Cooper  Union  in  the  interests  of  the  Sab- 
bath was  interrupted  by  fifty  unwashed  Socialists,  who 
noisily  rose  during  a  speech  by  Judge  Noah  Davis 
and  followed  their  leader  out  of  the  hall,  like  a  tableau 
of  Falstaff's  ragged  recruits.  "  The  meeting,"  said 
The  Observer,  "  brought  out  the  grand  fact  that  the 
opposition  to  Sunday  laws  comes  from  the  lowest  and 
vilest  class  of  the  community,  men  who  are  opposed 
to  all  law,  human  or  divine." 

The  few  respectable  men  who  oppose  Sabbath  laws 
may  well  suspect  the  correctness  of  their  opinions 
when  they  see  into  what  company  they  bring  them. 

In  the  early  days  of  Christianity  it  was  charged  by 
the  pagan  writers  that  the  Lord's-day  was  to  Chris- 
tians a  day  of  concealed  impurity  and  crime.  Not 
Justin  Martyr  and  Tertullian  only,  but  history  yet 
more  strongly  has  proved  that  the  relation  of  a  well- 
kept  Sabbath  to  crime  is  that  of  preventive,  not  incen- 
tive. 

Morality  is  advanced  by  such  a  period  of  rest,  not 
only  for  the  reasons  already  named,  but  also  because 
it  gives  the  bodily  powers  opportunity  for  recupera- 
tion, when  otherwise  they  would  cry  out  for  the 
stimulation  of  alcohol  and  lead  to  intemperance.  As 
John  Foster  has  said,  "The  Sabbath  is  a  remarkable 
appointment  for  raising  the  general  tenor  of  moral  ex- 
istence." 

"  History  shows  that  the  nations  which  have  been 
strict  without  narrowness    in    the    observance  of  the 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   247 

Sabbath  have  had  the  purest  morals,  and  have  clung 
to  their  faith  in  times  of  religious  decay.  "^'^ 

Sabbath  laws,  then,  are  consistent  with  liberty  in  the 
same  way  as  other  laws  for  the  prevention  of  vice  and 
crime. 

8.  Sabbath  laws  are  consistent  with  liberty  in  the 
same  way  as  other  laws  for  the  protection  of  institutions 
deemed  by  the  majority  of  the  people  important  to  the 
welfare  of  society,  such  as  the  setting  apart  of  the  Fourth 
of  July  and  the  Twenty-second  of  February  for  the 
culture  of  pat  riot  ism. ''^'^ 

Many  of  the  foreign  one  seventh  of  the  population 
of  the  United  States  have  no  interest  in  the  national 
holidays,  and  would  prefer  to  pay  their  notes  that  come 
due  on  the  Fourth  of  July  on  that  day  rather  than  on 
the  previous  one.  They  would  also  like  to  use  the 
banks  and  courts  on  that  day,  and  to  be  able  to  find 
public  servants  in  their  offices.  But  few  of  these 
guests  would  say  that  it  was  inconsistent  with  liberty 
for  the  native  majority  of  the  population  to  set 
apart  these  days  for  lessons  in  liberty. 

Most  of  this  native  majority,  with  a  third  of  the 
foreign  population  added,  have  another  institutional 
day  whose  observance  they  regard  as  essential  to  the 
preservation  of  the  republic — the  Sabbath. 

Liberty  forbids  them  to  enforce  upon  any  one  the 
religious  features  of  the  day.  Church-going  is  not  re- 
quired by  any  of  the  State  laws,  except  those  of  Ver- 
mont and  South  Carolina,  and  these  have  never  had 
a  single  enforcement,  and  lie  in  **  desuetude,"  but 
ought  to  be  repealed,  as  I  have  said,  for  the  sake 
of  holding  up  to  the  people  a  law  consistent  with 
liberty  in   precept  as   well   as  in   practice.      Liberty 


24§  THE   SABBATH    FOR    MAX. 

allows  the  majority  no  right,  and  it  has  no  disposi- 
tion, to  enforce  its  religion  upon  others.  But  in- 
asmuch as  more  than  three  fourths  of  the  popula- 
tion of  the  United  States  are  members  or  adherents 
of  Christian  churches,  and  so  accustomed  to  set  apart 
the  first  day  of  each  week  for  rest  and  religion  ;  and 
inasmuch  as  it  is  the  conviction  of  this  majority  that 
the  nation  can  not  be  preserved  without  religion,  nor 
religion  without  the  Sabbath,  nor  the  Sabbath  without 
laws,  therefore  Sabbath  laws  are  enacted  by  the  right 
of  self-preservation,  not  in  violation  of  liberty,  but 
for  its  protection.  "  They  aim  simply  to  protect  from 
disturbance  those  who  observe  the  Sabbath  as  a  day 
of  rest  and  worship.""  Justice  William  Strong,  of 
the  Supreme  Court  of  the  United  States,  said  in  a 
speech  at  Washington  :  '*  The  majority  of  our  people 
are  firm  believers  in  the  Christian  religion  and  wor- 
shipers of  God  on  the  Sabbath.  Wherever  gathered 
together,  they  have  a  right  to  protection  against  dis- 
turbers and  a  right  to  worship  God  ;  ay,  as  good  a 
right  as  to  enjoy  any  portion  of  their  property."*'^ 

These  Sabbath  laws  are  not  Piiritanical.  If  they 
were,  it  would  no  more  be  a  valid  argument  against  them 
than  it  is  an  argument  against  the  American  Constitu- 
tion, its  common  schools,  and  its  homes,  that  they  are 
of  Puritan  origin.  But  the  main  features  of  American 
Sabbath  laws  came  from  the  predecessors  and  the  per- 
secutors of  the  Puritans.  If  there  was  to-day  in  the 
United  States  less  reading  of  romance  and  more  of 
history,  speakers  would  be  laughed  down  for  their 
ignorance  whenever  they  quote  the  "blue  laws,"  ex- 
cept as  a  fiction."'  If  the  old  law  requiring  people  to 
go  to  church  is  Puritanic,  how  does  it  happen  to  be  still 
on  the  feopks   in  59   anti-Puritan    a    State    as    South 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   249 

Carolina  ?  Before  the  word  Puritan  was  invented, 
England  had  Sabbath  laws  forbidding  labor,  trade, 
festivities,  games,  and  sports,  and  requiring  church- 
going,"*  and  from  these  ante-Puritan  laws,  which  were 
in  force  in  America  up  to  the  Revolution,  the  Sabbath 
laws  of  the  United  States  were  chiefly  patterned.  Un- 
puritan  English  rulers  and  law-makers  long  ago 
recognized  that  the  prevailing  religion  had  a  right  to 
protection  on  its  day  of  worship,  but  carried  the  law 
too  far  in  requiring  church-going,  which  requirement 
the  nineteenth  century  has  canceled  on  both  sides  of 
the  sea."*  But  the  nineteenth  century,  so  far  from 
canceling,  confirms  the  essential  features  of  Sabbath 
laws,  by  re-enacting  and  reaffirming  them  in  the  legis- 
lative and  judicial  assemblies  of  its  most  enlightened 
nations. 

In  a  monarchy  the  chief  perils  are  from  without  ;  in 
a  republic  the  only  peril  is  of  inward  corruption.  The 
republics  of  Rome  and  Greece  and  Spain,  and  the 
former  one  in  France,  all  died,  not  of  wounds,  but  of 
moral  cancer.  The  devil  can  not  cast  a  republic  down 
from  its  high  estate  by  any  external  blow.  He  can 
only  say,  "  Cast  thyself  down."  If  he  can  persuade 
the  people  to  adopt  the  holiday  Sabbath,  and  put  the 
saloon  and  the  shop  in  place  of  the  home  and  the 
church  ;  if  he  can  stop  the  Sabbath's  weekly  diffusion 
of  intelligence  and  conscientiousness,  and  put  frivolity 
and  greed  in  its  place,  he  will  at  length  raise  up  a  peo- 
ple among  whom  ballots  will  be  given  in  exchange  for 
beer  and  bank-bills.  Even  a  Jew  does  not  care  to  sell 
goods  on  credit  in  a  town  where  there  are  no  churches. 
Who  would  want  to  invest  his  property  or  to  rear  his 
family  in  a  Sabbathless  republic,  with  liberties  as  im- 
perfect and  as    uncertain    as  those    of    France,  whose 


250  THE    SABBATH    FOR   MAN. 

political  volcano  is  liable  to  eruption  at  any  moment  ? 
Burke  said  it  was  easy  to  have  freedom  and  to  have  a 
government,  but  to  have  a  free  government  was  very 
difficult. 

"  Without  religious  sanctions,"  says  Professor  Gold- 
win  Smith,  "  men  have  never  been  able  to  live  under 
a  government  of  law."  And,  we  may  add,  that  with 
them  a  good  government  may  live  forever.  In  the 
words  of  Earl  Russell  :  "  There  is  no  necessity  in  the 
nature  of  things  that  nations  should  die.  History 
points  to  no  people  which,  while  strong  in  faith,  in 
reverence,  in  truthfulness,  in  chastity,  in  frugality,  in 
the  virtues  of  the  temple  and  of  the  hearth,  has  sunk 
into  atrophy  and  decline.  We  may  decide,  therefore, 
that,  so  long  as  moral  energy  fails  not,  the  life  of  the 
nation  will  not  fail." 

General  morality  is  one  of  the  necessities  of  life  to  a 
popular  government,  and  such  morality  has  never  yet 
been  secured  except  through  churches  and  Sabbaths. 
Popular  government  can  not  live  by  bread  alone  :  it 
must  have  also  morality  and  religion.  "  Despotism 
may  govern  without  faith,"  said  De  Tocqueville, 
"  but  liberty  can  not."°^  It  was  the  conviction  of  this 
truth  that  forced  Mirabeau,  the  eloquent  orator  of  the 
French  Revolution,  to  exclaim,  "  God  is  as  necessary 
as  liberty  to  the  French  people."  Another  French- 
man, La  Place,  wrote  :  "  I  have  lived  long  enough  to 
know,  what  at  one  time  I  did  not  believe,  that  no 
society  can  be  upheld  in  happiness  and  honor  without 
the  sentiments  of  religion." 

These  utterances  have  double  force  coming  from 
France,  the  only  nation  that,  having  received  the  Sab- 
bath, has  ever  legally  and  deliberately  murdered  the 
messenger  of  God,  and  thus  crushed  the  religious  in- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   2$  I 

stinct  of  the  people,  which  it  did  at  the  Revolution  by- 
appointing  a  tenth-day  rest,  thus  bringing  on  the 
wreck  of  liberty  in  a  **  reign  of  terror."  Neglect  of 
Sabbath  rest  produces  not  only  personal  but  political 
insanity.  De  Tocqueville  said  to  an  American,  when 
the  American  Sabbath  was  stricter  than  it  is  now, 
**  France  must  have  your  Sabbath  or  she  is  ruined." 
It  might  be  added  that  America  must  restore  her 
Sabbath  or  she  is  ruined. 

The  venerable  historian,  Hon.  George  Bancroft,  in 
1884  wrote  to  the  New  York  Christian  Advocate  his 
conviction  of  the  inseparableness  of  liberty  and  re- 
ligion, as  follows  :  "  Certainly  our  great  united  com- 
monwealth is  the  child  of  Christianity  ;  it  may  with 
equal  truth  be  asserted  that  modern  civilization  sprung 
into  life  with  our  religion  ;  and  faith  in  its  principles 
is  the  lifeboat  on  which  humanity  has  at  divers  times 
escaped  the  most  threatening  perils." 

Religion  is,  then,  necessary  to  the  preservation  of 
the  State  ;  but  is  the  Sabbath  necessary  to  the  preser- 
vation of  religion?  Voltaire  answers  :  "There  is  no 
hope  of  destroying  the  Christian  religion  so  long  as 
the  Christian  Sabbath  is  acknowledged  and  kept  by 
men  as  a  sacred  day."  The  reverse  is  also  true,  that 
there  is  no  hope  of  preserving  it  in  any  community 
where  the  Sabbath  is  not  observed.  Even  a  clergy- 
man, visiting  in  Venice,  who  had  lost  his  reckoning  of 
days,  found  through  an  American  friend  whom  he  met 
at  evening  that  he  had  unconsciously  spent  a  Sabbath 
in  sight-seeing,  having  observed  no  closing  of  shops  or 
cessation  of  work  or  amusement  to  suggest  that  it  was 
a  Holy  Day.  This  gives  point  to  Calvin's  saying  that 
'*  if  the  Lord's-day  was  abolished  the  Church  would 
be  in  imminent  danger  of  convulsion  and  ruin." 


252  THE   SABBATH    FOR    MAN. 

At  a  recent  gathering  of  Lutherans,  in  Germany,  Dr. 
Bauer,  court  preacher,  began  an  address  with  the 
strong  assertion  that  though  Dr.  Luther  had  declared 
the  doctrine  of  justification  by  faith  to  be  the  doctrine 
of  a  standing  or  falling  Church,  he  could  not  regard 
the  sanctification  of  the  Sabbath  as  any  less  a  ground 
pillar  of  the  Church  and  of  our  whole  social  life." 

Dr.  Mark  Hopkins,  in  an  able  address  on  "  The 
Sabbath  and  Free  Institutions,""^  has  laid  down  and 
proved  the  following  propositions  :  "  (i)  A  religious 
observance  of  the  Sabbath  would  secure  the  perma- 
nence of  free  institutions.  (2)  Without  such  observ- 
ance such  permanence  can  not  be  secured.  (3)  That 
the  civil,  as  based  on  the  religious,  Sabbath  is  an  in- 
stitution to  which  society  has  a  natural  right  precisely 
as  it  has  to  property."  Pie  declares  that  there  has 
been  no  instance  of  a  people  that  kept  the  Sabbath 
that  has  not  been  free.  He  shows  from  history  that 
"  God  has  joined  liberty  with  the  Sabbath,"  that  the 
Bible  is  God's  educator  for  the  conscience,  and  that 
the  Sabbath  is  His  appointed  school-day  for  the  race. 
History  authorizes  us  to  add  that  mental  education  is 
not  enough  to  make  good  citizens.  Ninety-four  per 
cent  of  the  criminals  of  New  York  State  are  able  to 
read.  Although  ignorance  is  the  handmaid  of  vice, 
as  learning  is  of  piety,  yet  no  degree  of  intellectual 
education  can  counteract  the  evils  resulting  from  a 
lack  of  the  moral  education  which  the  Sabbath  affords. 
"  No  republic  has  yet  perished  in  which  intelligence 
was  not  more  general  and  higher  at  its  overthrow  than 
at  its  founding.""'  Free  governments  can  not  go  on 
without  morality.  In  the  words  of  Franklin,  "  What 
are  la\ys  without  morals  ?"  And,  we  may  add,  Whence 
shall  we  get  morals  except  from  religion  ? 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   253 

Let  Washington  answer  both  questions.  He  says  : 
"  Reason  and  experience  both  forbid  us  to  expect  that 
national  morahty  can  prevail  in  exclusion  of  religious 
principle.""  To  this  agree  the  words  of  Justice 
McLean,  of  the  Supreme  Court  of  the  United 
States  :  "  Where  there  is  no  Christian  Sabbath,  there 
is  no  Christian  morality  ;  and  without  this  free  insti- 
tutions can  not  long  be  sustained."^'  Hon.  John 
Randolph  Tucker,  M.C.,  of  Virginia,  has  ably  en- 
forced this  same  great  truth  :  "  Ah  !  my  friends, 
break  down  the  fence  of  Christianity,  and  liberty  and 
law  and  civilization  will  perish  with  it.  I  wish  to 
testify  my  belief,  that  the  institutional  custom  of  our 
fathers,  in  remembering  the  Sabbath  day  to  keep  it 
holy,  as  the  conservator  of  their  Christian  religion,  is 
the  foundation  of  our  political  system,  and  the  only 
hope  of  American  freedom,  progress,  and  glory.  Just 
in  proportion  as  man  is  governed  by  his  sense  of  right 
and  duty,  or  by  the  religious  principle  in  some  form 
or  other,  he  is  capable  of  and  fitted  for  duty.  But, 
on  the  other  hand,  in  proportion  to  his  disregard  of 
moral  law,  or  the  law  of  conscience,  does  the  need 
of  external  power  increase.  Liberty  must  grow  less, 
and  power  tend  to  despotism.  When  the  consti- 
tution and  laws  of  a  country,  therefore,  protect  re- 
ligion, they  conserve  that  internal  power  over  the 
man  which  saves  liberty  and  makes  despotism  impos- 
sible.""' 

Sir  John  Sinclair  wrote  an  essay  against  what  he 
then  considered  a  too  strict  and  Puritanical  observ- 
ance of  the  Sabbath  in  Scotland.  His  friend.  Dr. 
Adam  Smith,  although  himself  the  apologist  of 
Hume,  said  to  him,  "  Your  book.  Sir  John,  i^  very 
ably  composed,  but   the  Sabbath  as  a  political  institu- 


254  THE    SABBATH   FOR   MAN. 

tion  is  of  inestimable  value,  independently  of  its 
claims  to  Divine  authority." 

Let  us  not  call  the  Sabbath,  in  legal  parlance,  a  dies 
non ;  British  and  American  history  prove  it,  even  as  a 
political  institution,  the  day  of  days. 

"  But,"  say  some  who  admit  that  the  State  cannot 
be  preserved  without  religion,  nor  religion  without  a 
Sabbath,  "  the  Sabbath  may  be  preserved  without 
laws."  France  and  Germany  answer,  "  No. "  Neither 
rest  nor  religion  can  use  the  day  to  advantage  without 
legal  protection  against  greed  and  passion.  Where 
there  are  no  Sabbath  laws  there  is  practically  no  Sab- 
bath. 

Sabbath  laws  for  protecting  the  worshiping  day  of 
the  prevailing  religion  from  disturbance,  then,  are 
vindicated  as  belonging  to  society's  laws  of  self- 
preservation. 

As  courts  have  often  decided,  these  Sabbath  laws 
are  not  in  violation  of  that  much  misunderstood  article 
in  the  American  Constitution  :  '*  Congress  shall  make 
no  law  respecting  an  establishment  of  religion  or 
prohibiting  the  free  exercise  thereof."""  President 
Charles  E.  Knox,  D.D.,  of  the  German  Seminary  at 
Bloomfield,  New  Jersey,  in  a  very  able  paper  on 
**  The  Attitude  of  our  Foreign  Population  toward  the 
Sabbath,""'  urges  that  this  amendment  needs  to  be 
thoroughly  expounded  to  the  foreign  population  of  the 
United  States.  "  It  should  be  shown  to  them,"  he 
says,  "  that  while  Congress  possesses  no  law-making 
power  in  respect  to  an  cstablisJimcnt  of  religion,  it 
may  and  does  and  always  has  passed  laws  which  have 
respect  to  religion.  It  may  and  does  and  alzvays  has 
passed  laws  in  respect  to  those  phases  of  religions  eonvic- 
tion  ivJiich  have  to  do  with  t lie  self-preservation  of  the 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   255 

republic.  Whatever  makes  the  best  citizen,  Congress  has 
a  right  to  prescribe.  Whatever  attacks  the  vitalities  of 
citizenship  Congress  has  a  right  to  prohibit." 

It  should  be  shown  to  them  also,  that  while  liberty 
allows  no  State  church,  and  can  compel  no  worship, 
"  Christianity  is  a  part  of  the  common  law  of  the 
land,"  as  the  highest  courts  have  often  decided/"^ 
That  Christianity  is  interwoven  with  the  entire  struct- 
ure and  history  of  the  i\merican  government  is  shown 
by  the  following  facts,  among  others  :  The  Pilgrims 
founded  the  nation  through  a  desire  for  freedom  to  wor- 
ship God,  and  especially  for  freedom  to  keep  the  Sab- 
bath holy/""  The  Declaration  of  Independence  recog- 
nizes the  inalienable  rights  of  citizens  as  proceeding 
from  God.  The  Articles  of  Confederation  of  the  States, 
and  the  charter  of  the  Northwestern  Territory  con- 
tained in  their  provisions  for  education  and  for  chari- 
table and  reformatory  institutions  a  recognition  of  the 
laws  of  religion.  The  Convention  for  framing  the 
Constitution  was  opened  with  prayer.  The  President 
annually  proclaims  to  the  entire  nation  a  Day  of 
Thanksgiving  to  God  for  His  mercies.  Upon  some  of 
the  coins  of  the  nation  is  engraved  an  expression  of 
our  trust  in  God.  Each  branch  of  the  General  Govern- 
ment has  its  chaplain,  and  the  army  and  navy  are  also 
supplied  with  chaplains  as  regularly  commissioned 
officers.  The  President,  members  of  Congress  and 
of  the  judiciary,  governors  of  States,  legislators,  and 
other  officials,  are  sworn  into  office  in  the  use  of  the 
Bible  and  by  an  appeal  to  the  God  of  Christians. 
Witnesses  before  courts  of  law  are  required  to  make 
oath  in  the  narhe  of  God  that  they  will  tell  the  truth. 
Churches  and  property  used  exclusively  for  purposes 
of  worship  are  exempt  from  taxation.      Ordained  min- 


256  THE   SABBATH    FOR   MAN. 

isters  of  the  gospel  are  declared  to  be  competent  to 
solemnize  marriage.  The  State  provides  religious 
instruction  for  the  convicts  in  its  prisons  and  for 
the  youth  in  its  reform  schools.  Wherever  public 
schools  have  been  established,  instruction  in  Christian 
morality  has  been  enjoined.  Nearly  all  the  States  pro- 
hibit secular  labor,  noise,  and  confusion  on  the  Sabbath, 
and  (with  certain  recent  exceptions)  have  always  held 
that  all  civil  contracts  made  upon  that  day  are  void. 
The  federal  laws  of  the  United  States  also  recognize 
the  Sabbath  by  forbidding  distilling  on  that  day,  and 
by  intermitting  the  studies  in  the  national  academies, 
and  by  counting  out  the  Sabbath  from  the  ten  days 
allowed  the  President  for  signing  an  act  of  Con- 
gress.'"^ 

American  Sabbath  laws  do  no  injustice  to  those 
emigrants  who  do  not  believe  in  quiet  Sabbaths  ; 
first,  because  they  knew  or  might  have  known  before- 
hand of  the  existence  of  these  laws,  and  are  under  no 
compulsion  to  come  or  remain  unless  they  can  do  better 
in  their  adopted  country  zvitJi  the  Sabbath  laws  than 
elsewhere  without  them  ;  second,  because  the  Sabbath 
laws  are  one  of  the  chief  forces  that  make  America  a 
good  place  to  emigrate  to  ;  third,  because  the  nine 
tenths  of  the  people  who  have  tested  the  personal  and 
political  value  of  the  British-American  Sabbath  have 
some  rights  which  the  other  tenth,  chiefly  composed 
of  guests,  are  bound  to  respect  ;  fourth,  because  the 
Sabbath  law,  in  the  language  of  the  Supreme  Court  of 
California,  "  leaves  a  man's  religious  belief  and  prac- 
tices as  free  as  the  air  he  breathes.  *"'''  It  only  forbids 
the  carrying  on  of  certain  kinds  of  business  on  a  cer- 
tain day  in  the  week,  and  the  day  selected  in  defer- 
ence to  the  feelings  and  wishes  of  a  large  majority  of 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY?   25/ 

the  community  is  the  day  commonly  denonlinated  the 
Christian  Sabbath  or  Sunday. 

A  man  may  worship  the  Stin  on  Sun<^3.y  if  he 
pleases,  only  he  can  not  legally  do  it  by  noisy  excur- 
sions, because  these  interfere  with  the  right  of  others 
to  rest  and  quiet. 

Europe  itself  has  no  greater  despotism  of  the  few 
over  the  many  than  the  Sabbath-desecrators  who  have 
fled  from  its  tyranny  seek  to  establish  in  America. 
The  one  tenth  of  population  who  want  to  make  the 
Sabbath  a  day  of  noisy  and  demoralizing  amusements 
seek  to  set  up  a  foreign  oligarchy  over  the  nine  tenths 
that  have  established  a  quiet  Sabbath — the  brazen 
despotism  of  a  loud  and  low  minority  over  a  too  com- 
promising majority,  who  endanger  liberty  by  conces- 
sions, for  fear  of  being  misunderstood  in  their  methods 
of  protecting  it.  In  California  this  oligarchy  of 
foreign  liquor-sellers  has  actually  been  allowed  to  re- 
peal the  Sabbath  law  as  a  "  League  of  Freedom.'* 
This  oppression  of  masses  by  margins  in  the  name  of 
liberty  should  be  stopped.  Americans  have  already 
changed  the  plans  of  national  housekeeping  too  much 
at  the  discourteous  dictation  of  the  most  disorderly  of 
foreign  visitors.  Let  those  who  wish  a  Continental 
Sunday  stay  where  it  is.  The  United  States  want 
neither  it  nor  its  moral  and  political  fruits.  Mon- 
archies can  live,  even  though  the  masses  are  only 
animals  and  children,  such  as  thoughtless  Sabbaths 
make  them,  but  in  a  republic  the  masses  must  be  meUy 
such  as  only  quiet  Sabb^iths  have  ever  been  able  to 
produce. 

But  how  is  it  consistent  with  liberty  that  those 
whose  religion   requires   them   to  rest   on  the   seventh 


258  THE    SABBATH    FOR   MAN. 

day  should  be  compelled  by  law  to  give  up  public 
business  and  public  amusements  on  the  first  day  also  ? 

The  case  of  Jewish  emigrants  is  not  as  difficult  as 
many  have  thought.  Every  Jew  who  determines  to 
come  to  Great  Britain  or  the  United  States  knows,  or 
might  know,  that,  while  his  religion  forbids  him  to  do 
business  on  the  seventh  day,  the  laws  of  the  countries  to 
which  he  proposes  to  go  forbid  the  same  on  the  first 
day.  If  he  can  not  do  more  business  in  five  days  in 
Great  Britain  or  in  the  United  States  than  in  six  days 
elsewhere,  he  is  free  to  remain  elsewhere.  If,  when 
he  has  come  into  Great  Britain  or  the  United  States, 
he  finds  by  experiment  that  "  a  conscientious  Jew 
cannot  make  a  living,"  the  world  is  all  before  him  to 
choose  where  he  will  dwell.  Jews  seem  to  forget  that 
their  Mosaic  law  compelled  not  only  native  Israelites 
to  rest  on  the  seventh  day,  but  also  their  servants, 
native  or  foreign,  and  '  the  stranger  within  their 
gates.'  It  is  passing  strange  that  a  people  whose 
ancient  law  compelled  the  Gentile  worshipers  of  the 
Sun  who  happened  then  to  be  in  Palestine,  although 
they  kept  the  first  day  of  the  week  for  their  worship, 
to  rest  on  the  seventh  day  also,  out  of  respect  to  the 
prevailing  religion,  should  object  to  Great  Britain  and 
the  United  States  following  the  example  of  their 
fathers,  only  making  the  rule  work  the  other  way. 

The  only  nations  that  have  not  mobbed  and  robbed 
the  Jews  are  those  which  have  forbidden  them  to  trade 
on  the  Christian  Sabbath,  that  the  people  might  re- 
ceive their  weekly  lessons  in  justice. 

It  is  not  sufficiently  emphasized  that  the  Jew  is  left 
absolutely  free  to  observe  the  seventh  day.  He  can 
close  his  shop  ;  he  can  refuse  to  work.  It  would  not 
be  reasonable   for    legislatures  to  compel   the  ninety- 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   259 

nine  one  hundredths  of  the  population  who  do  not 
regard  Saturday  as  a  sacred  day  to  stop  business  for 
the  less  than  one  per  cent  who  do.  If  this  were  done, 
the  Mohammedan  emigrants  of  the  future  would  soon 
be  asking  for  laws  halting  industry  on  their  sacred 
Friday  also. 

As  the  national  welfare  of  the  Jews  called  for  a 
legally-protected  Sabbath,  which  the  minority  of  other 
faiths  were  not  allowed  to  disturb,  so  America's 
national  welfare  calls  for  similar  laws,  in  which  the  Jew 
must  play  the  part  of  '  the  stranger  within  the  gates.' 
Rabbi  Gottheil,  of  New  York,  though  by  no  means 
pleased  with  Christian  Sabbath  laws  that  prevent  the 
Jewish  peddler  from  selling  his  goods  to  "  working 
people  on  that  day,"  yet  says:  "We  are  willing  to 
submit  to  reasonable  restrictions  upon  our  liberty  for 
the  sake  of  our  Christian  neighbors." 

That  last  admission  is  exactly  the  American  theory 
of  Sabbath  laws,  the  only  difference  of  opinion  being 
as  to  what  "  restrictions"  are  '*  reasonable,"  a  ques- 
tion which  the  majority,  of  course,  must  answer  for 
itself.^" 

The  laws  of  many  of  the  United  States,  and  the  cus- 
toms of  all,  allow,  what  Jewish  laws  never  allowed, 
that  the  stranger,  who  keeps  another  day  as  holy  time, 
may  engage  in  private  labor  on  the  national  Sabbath, 
provided  it  be  done  in  such  a  manner  as  not  to  dis- 
turb the  community  in  its  rest  and  worship. ^"^  The 
Jew  may  not  keep  his  shop  open,  because  trade  is  a 
public  disturbance  of  the  general  rest,  and  involves 
persons  who  do  not  keep  Saturday  as  holy  time  ;  but 
he  may  work  in  his  home  in  making  clothes  or  other- 
wise, and  rely  upon  the  fact  that  he  regularly  inter- 
mits    such     work    on    Saturday    as    his    defense    in 


26o  THE    SABBATH    FOR   MAN. 

case  of  prosecution.  The  majority  have  been  very 
generous  to  the  Jews  in  their  laws,  and  still  more  in 
their  practice,  but  this  generosity  has  not  been  re- 
ciprocated. No  people  have  so  persistently  violated 
the  Sabbath  laws  as  Jews  of  the  baser  sort,  who 
would  sacrifice  the  interests  of  the  nations  which  have 
most  heartily  befriended  them  for  their  own  private 
gains.  They  are  not  willing  to  lose  a  day's  profits  per 
week  to  perpetuate  in  their  adopted  countries  the 
institution  of  a  regularly-recurring  day  of  rest  in  each 
week,  which  they  believe  necessary  to  a  nation's  per- 
petuity— the  neglect  of  which,  according  to  their  own 
prophets,  was  the  chief  cause  of  their  own  national 
ruin. 

If  the  Jews  could  but  take  the  scales  of  personal 
selfishness  from  their  eyes,  they  would  rejoice  to  bear 
some  slight  loss  in  aiding  the  Sabbath-keeping  nations 
in  perpetuating  substantially  the  same  institution  as 
that  whose  faithful  observance  was  the  secret  of  their 
former  national  prosperity. 

A  few  of  the  better  class  of  Jews  rise  to  this 
consistency.  A  Jewish  mayor,  as  I  have  said,  enforced 
the  Christian  Sabbath  law  in  Jacksonville,  Florida  ;  and 
the  Jewish  deputy  Lasker,  supported,  in  the  German 
Reichstag,  a  l)ill  reducing  the  mail  distributions  on 
Sunday  in  Berlin  to  one.  The  lower  grade  of  Jews,  such 
as  have  robbed  the  less  shrewd  peasants  of  Russia  and 
Germany  by  wholesale,  and  have  come  to  England  and 
America  for  the  same  purpose,  such  as  habitually 
violate  the  Christian  Sabbath  laws,  are  not  a  kind  of 
emigrants  that  should  be  enticed  by  concessions  and 
special  privileges. 

Dr.  L.  Wintncr,  of  Brooklyn,  a  Jewish  Rabbi, 
whose  synagogue  I  have  visited  on  the  Jewish  Sabbath 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   261 

with  pleasure  and  profit,  has  sent  me  an  abstract  of  a 
recent  lecture  on  the  Sabbath,  which  questions  of  mine 
led  him  to  give  to  his  people  and  their  Gentile  neigh- 
bors. In  these  notes  I  find  three  interesting  and 
significant  admissions  :  (i)  "  With  a  great  number  of 
Israelites  the  Saturday  Sabbath  is  not  a  day  of  rest,  as 
the  commercial  circumstances  of  the  present  are  such 
that  Jewish  business  men  here  and  in  Europe  are 
obliged  to  keep  their  places  of  business  open  on  Satur- 
day."'"" (2)  "  Sunday  mor;iing  lectures  have  [there- 
fore] been  instituted  in  several  Jewish  congregations, 
as  in  Chicago,  Philadelphia,  and  perhaps  some  other 
places,"  a  movement  which  even  the  conservative 
Jewish  Messenger y  of  New  York,  is  advocating.'"  (3) 
He  hopes  a  compromise  may  be  made  between  Chris- 
tians and  Jews  by  agreeing  on  **  a  neutral  day  in  the 
middle  of  the  week"  as  the  Sabbath  for  all — showing 
that  he  is  willing  to  give  up  Saturday  and  take  some 
other  common  day,  his  national  prejudice  against  the 
Christian  first-day  Sabbath  being  his  only  reason  for 
preferring  the  third  or  fourth  day  ^to  the  first — a 
prejudice  which  few  would  claim  was  an  adequate 
reason  why  a  whole  nation  should  change  its  day  of 
worship  and  rest.  These  three  admissions  suggest  that 
by  influences  now  at  work  all  difficulties  in  the  rela- 
tion of  Sabbath  laws  to  the  Jews  will  soon  be  self-ad- 
justed. 

The  one  or  two  very  small  sects  of  Christians  who 
worship  on  Saturday,  holding  as  they  do  that  the 
observance  of  one  day  in  seven  for  rest  and  worship  is 
necessary  for  personal  and  political  self-preservation 
by  a  law  of  God  as  old  as  the  race,  are  not  less  in- 
consistent than  the  Jews  in  seeking  to  break  down 
such  an  observance  in  all  who  will  not  observe  the  day 


262  THE    SABBATH    FOR    MAN. 

which  their  method  of  Bible  interpretation  has  pointed 
out.  The  tendency  of  legislatures  and  executive 
officers  toward  those  who  claim  to  keep  a  Saturday- 
Sabbath  is  to  over-leniency  rather  than  over-strict- 
ness. For  instance,  the  laws  of  Rhode  Island 
allow  Seventh-day  Baptists,  by  special  exception,  to 
carry  on  public  industries  on  the  first  day  of  the  week 
in  Hopkinton  and  Westerly,  in  each  of  which  places 
they  form  about  one  fourth  of  the  population/^'  This 
local-option  method  of  Sabbath  legislation  after  the 
fashion  of  Rhode  Island  or  Louisiana,  if  generally 
adopted,  would  make  not  only  each  State  but  the  nation 
also,  a  town  heap,  some  places  having  two  half-Sab- 
baths, as  at  Westerly,  some  having  no  Sabbath,  as 
at  New  Orleans,  to  the  great  confusion  and  injury  of 
interstate  commerce  and  even  of  local  industry.  In- 
finitely less  harm  is  done  by  the  usual  policy,  the  only 
constitutional  or  sensible  one,  to  let  the  insignificantly 
small  minority  of  less  than  one  in  a  hundred,  whose  re- 
ligious convictions  require  them  to  rest  on  Saturday 
(unless  their  work  is  of  a  private  character  such  as  the 
law  allows  them  to  do  on  Sunday),  suffer  the  loss  of 
one  day's  wages  rather  than  have  the  other  ninety- 
nine  suffer  by  the  wrecking  of  their  Sabbath  by  pub- 
lic business. 

Instead  of  reciprocating  the  generosity  shown 
toward  them  by  the  makers  of  Sabbath  laws,  these 
seventh-day  Christians  expend  a  very  large  part  of 
their  energy  in  antagonizing  such  laws,  seeking  by  the 
free  distribution  of  tracts  and  papers  to  secure  their 
repeal  or  neglect,  seemingly  on  the  policy  of  rule  or 
ruin.  They  persuade  very  few  to  keep  the  seventh 
day  :  they  only  succeed  in  confusing  the  consciences 
of  many  about  the  first.     They  increase  the  desecration 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?    263 

of  the  Lord's-day,  but  not  the  hallowing  of  Satur- 
day."' 

Perhaps  the  Saturday  half-holiday  movement,  which 
is  well  established  in  England  and  well  started  in 
America,  may  afford  partial  relief  to  the  seventh-day 
people  of  all  kinds  in  their  conscientious  perplexities,  as 
they  stand  halting  every  Saturday  between  worship 
and  work.  We  rejoice  in  the  prospect  that  overworked 
Americans  whose  products  are  cheapened  by  over-pro- 
duction, will  erelong,  not  by  law  but  by  commercial 
agreement,  very  generally  add  a  large  part  of  Saturday 
(in  Pitcairn's  Island,  the  Paradise  of  the  Pacific,  it  is 
the  whole)  to  the  legal  rest  day,  thus  greatly  improv- 
ing the  Sabbath  by  bringing  people  to  it  less  jaded, 
giving  the  people  a  half-holiday  with  the  whole  Holy 
Day,  and  incidentally  relieving  the  few  seventh-day 
worshipers  from  the  great  moral  peril  to  which  they 
are  exposed  by  their  weekly  battles  between  conscience 
and  commerce. 

Meanwhile  it  should  be  remembered  by  all  who  do 
not  feel  bound  to  cease  from  public  labor  and  trade 
and  amusements  on  the  first  day  of  the  week  because 
of  any  other  Bible  commands,  that  they  are  bound  to 
do  so  in  Great  Britain  and  America  by  the  passages"^ 
in  the  Hebrew  Bible  and  the  Christian's  Bible  that  re- 
quire obedience  to  the  powers  that  be,  except  when 
their  laws  break  God's  laws,  which  can  no  more  be 
said  of  the  six-day  laws  for  restraining  labor  than  of 
**  ten-hour  laws,"  since  Sabbath  laws  require  no  man 
to  worship  on  any  day. 

Sabbath  laws,  then,  are  found  to  be  consistent  with 
liberty  in  that  they  are  laws  for  the  prevention  of 
cruelty  to  animals,  in  that  they  are  laws  of  health,  in 
that  thev  are  laws  for  increasing  the  national  wealth, 


264  THE    SABBATH    FOR    MAN. 

in  that  they  are  laws  for  harmonizing  the  relations  of 
capital  and  labor,  in  that  they  are  laws  for  the  pro- 
tection of  the  home,  in  that  they  are  laws  for  the  pre- 
vention of  crime,  in  that  they  are  laws  for  the  protec- 
tion of  one  of  the  chief  historic  institutions  of  the 
nation,  in  that  they  are,  in  short,  laws  of  national  self- 
preservation. 

These  planks  form  a  platform  on  which  all  who  be- 
lieve in  the  utility  of  a  quiet  Sabbath  can  stand  to- 
gether in  its  defense  :  those  who  believe  it  rests  for  its 
authority  on  the  Church  or  on  natural  law,  as  well  as 
those  who  recognize  it  as  having  also  the  authority  of 
the  New  Testament,  or  of  the  Old,  or  of  both.  How 
firmly  a  Unitarian  can  stand  on  this  platform  may  be 
seen  from  the  following  letter  of  Thomas  A.  Hill, 
D.D.,  ex-president  of  Harvard  University  :  "  You 
must  be  aware  that  the  Unitarians  prefer,  first  of  all, 
freedom  in  private  judgment  ;  and  neither  I  nor  any 
other  man  can  say,  with  authority,  what  the  views  of 
Unitarians  are.  Yet  they  have  been,  so  far  as  my 
knowledge  goes  (and  I  have  been  deeply  interested  in 
them  for  fifty  years),  nearly  unanimous  in  basing  the 
observance  of  Sunday  upon  its  intrinsic  value,  and 
not  upon  the  Fourth  Commandment.  They  have 
reverently  and  firmly  held  that  Sunday  has  been  a 
more  blessed  day  to  the  Christian  Church  than  the 
Sabbath  was  to  the  Jews.  While,  therefore,  they  have 
deprecated  the  views  and  efforts  of  Sabbatarians,  they 
have  with  equal  earnestness  deprecated  any  opening  of 
Sunday  to  secular  pursuits  and  mere  amusements. 
For  my  own  part  my  opinion  is  very  decided,  and  my 
feeling  very  strong  in  both  directions — first,  for  free- 
dom from  undue  restraint  on  Sunday  ;  and  secondly, 
for  freedom  from  anything  that  could  shock  or  disturb 


ARE  SABBATH  LAWS  CONSISTENT  WITH  LIBERTY  ?   265 

a  thoroughly  Christian  community.  I  remember  the 
earnestness  with  which  a  lovely  old  Spaniard  said  to 
me,  *  When  I  first  came  to  New  England  I  thought 
your  Sunday  was  a  very  gloomy  day,  but  now  it  is  the 
most  blessed  and  joyous  day  of  the  week  to  me.' 
The  doctrine  of  Roger  Williams,  that  the  civil  magis- 
trate has  no  authority  over  offenses  against  the  first 
table,  is  worthy  of  all  acceptance  ;  but  it  must  be  in- 
terpreted and  applied  with  common-sense.  The 
Mormon  is  not  to  claim,  under  it,  a  right  to  bigamy 
and  polygamy ;  nor  the  railroad  and  the  theatre 
managers  a  right  to  run  excursion  trains  and  have 
ball  matches  and  opened  theatres  on  Sunday.  The 
State  has  a  right  to  protect  the  morals  of  the  com- 
miunity.  It  may  not  punish  me  for  refusing  to  believe 
that  the  observance  of  Sunday  is  required  by  the  word 
spoken  on  Sinai,  but  it  may  and  it  should  punish  me 
if  I  by  any  overt  act  attempt  to  injure  and  overthrow 
the  customs  of  our  Christian  society,  which  make  Sun- 
day a  day  of  rest  from  manual  labor,  and  a  day  appro- 
priated to  the  teaching  of  religion  and  morality. 
Freedom  can  not  endure  without  virtue,  nor  virtue 
v/ithout  religion  ;  and  virtue  and  religion  are  interests 
too  important,  even  in  their  effect  on  social  order  and 
civil  liberty,  not  to  demand  a  weekly  day  of  attention 
to  them.  The  voice  of  history  is  emphatic  :  make 
Sunday  a  holiday  instead  of  a  Holy  Day,  and  you 
infaUibly  injure  public  morality  and  destroy  the  safe- 
guards of  public  liberty." 

As  the  railroad  train  speeds  across  the  country,  it 
stops  ever  and  anon,  not  merely  to  take  and  leave 
passengers,  but  also  to  cool  its  wheels  and  to  have 
them  examined,  that  any  crack  or  flaw  may  be  dis- 
covered   in   time   to  prevent   disaster,    and    that    the 


266  THE    SABBATH    FOR    MAN. 

passengers  themselves  may  enjoy  their  journey  the 
more  by  the  occasional  change  and  airing.  So  amid 
our  British  and  American  life,  with  all  its  conflicts, 
commercial,  political,  and  social,  we  need  to  call  a 
pause  as  often  as  one  day  in  seven,  that  our  machinery 
and  our  animals  and  our  own  bodies  and  minds  may 
rest  ;  that  we  may  start  again  in  our  week  refreshed 
by  the  change,  and  encouraged  by  the  thoughts  and 
words  that  have  come  to  us  at  our  sacred  resting- 
places  ;  saved  also  from  perils  by  the  examination 
which  such  times  allow  in  our  moral  life.  To  give  up 
the  Sabbath  would  be  to  destroy  our  national  progress 
with  hot  boxes  of  ignorance  and  vice,  and  broken 
wheels  of  immorality  and  financial  disaster. 

History  proves  that  while  "  a  holiday  Sabbath,"  as 
Hallam  has  said,  **  is  the  ally  of  despotism,"  a  Chris- 
tian Sabbath  is  the  Holy  Day  of  freedom. 


IV.  WHAT  OF  SUNDAY  MAILS,  SUN- 
DAY TRAINS,  AND  SUNDAY 
NEWSPAPERS  ? 


The  taskmasters  hasted  them,  saying,  Fulfill  your  works.  ...  Ye 
are  idle  ;  therefore  ye  say.  Let  us  go  and  do  sacrifice  unto  the  Lord. 
—Exodus  5  :  13,  17. 

A  FRIEND  of  mine  told  but  the  other  day  that  every  Sunday  morning 
a  crowd  of  merchants  and  bookkeepers  and  confidential  clerks  throng 
the  precincts  of  the  post-oflice  to  get  their  letters.  If  a  sense  of  de- 
cency keeps  them  from  taking  down  shutters  and  opening  wide  the 
doors,  they  yet  must  plan  the  work  of  the  week  to  come.  There  is 
not  a  physician  in  Chicago  who  does  not  know  that  those  men  are 
on  the  high  road  to  softening  of  the  brain  and  the  wreck  of  every  men- 
tal power.  There  has  been  a  great  deal  said  in  the  public  prints  of 
cases  of  insanity  growing  out  of  "  religious  excitement."  But  for  every 
mind  deranged  through  excess  of  religious  emotion  I  will  show  you 
ten  who  have  set  at  naught  the  divine  provision  for  a  respite  to  the 
weary  brain  on  one  day  out  of  seven.  Nine  tenths  of  all  the  suicides 
that  our  papers  record  are  those  of  men  and  women  who  habitually 
pursue  their  calling  seven  days  in  every  week.  —  Bishop  Charles 
E.  Cheney,  D.D. 

If  you  English  people  do  not  take  heed,  the  railway  system  will  be 
a  battering-ram  to  break  down  your  Sabbaths. — Merle  d'Aubigne, 

Sunday  is  worth  more  than  Sunday  journalism.  What  Sunday 
journals  displace  is  worth  more  than  what  they  supply.  They  displace 
rest.  They  displace  the  mood  of  religious  thought fuhiess  and  worship, 
without  which  no  civilization  can  be  77iaintained  at  a  high  level.  The 
most  influential  dailies  of  the  world  do  not  issue  Sunday  edi- 
tions. Civilization  would  stand  higher  than  it  now  does  with  us  if  all 
Sunday  journals  were  now  stopped,  as  both  industrial  and  moral  nui- 
sances. The  deepest  rest  comes  from  the  harmonized  activity  of  all 
the  faculties,  especially  of  the  highest.  The  worship  of  the  devout  is 
the  subtlest  rest.  The  change  of  posture  of  the  soul  from  the  drill  of 
the  six  days  of  work  into  the  mood  of  worship  is  productive  of  more 
rest  than  the  filling  up  of  the  Sabbath  with  anxious  brooding  over  week- 
day affairs  and  the  settling  of  small  matters,  or  work  left  over  from 
the  other  part  of  the  week.— Joskph  Cook. 


WHAT    OF    SUNDAY    MAILS,    SUNDAY 
TRAINS,    AND    SUNDAY    NEWSPAPERS? 

The  refusal  of  the  Egyptian  government,  in  the  days 
of  MoseS;  to  allow  its  Hebrew  slaves  a  day  of  respite 
from  their  hard  labor,  for  rest  and  religion — a  refusal 
which  brought  disaster  to  the  nation — has  a  self-evident 
message  to  the  governments,  and  to  the  railroad  and 
newspaper  corporations  which  are  to-day  holding  mill- 
ions of  employees — eight  hundred  thousand  in  the 
United  States  alone — in  the  slavery  of  Sabbathless 
toil. 

Although  I  refer  to  this  Biblical  analogy,  I  propose 
to  treat  the  subject  of  Sunday  mails,  Sunday  trains, 
and  Sunday  newspapers  wholly  from  a  humanitarian 
standpoint,  as  an  advocate  of  the  right  of  workingmen 
and  all  others  to  rest  on  the  Sabbath  from  all  unneces- 
sary labor  and  business. 

These  three  industries  are  so  closely  connected  with 
each  other  that  they  can  hardly  be  considered  except 
together.  On  many  railroads  the  first  Sunday  trains, 
and  on  some  roads  the  only  Sunday  trains  now  on, 
were  provided  to  carry  the  mail.  The  Congress  of  the 
United  States  has  the  honor,  if  honor  it  be,  of  intro- 
ducing and  "  expediting"  the  Sunday  railroading  of 
many  if  not  all  the  American  lines.  Courts  declare 
that  the  United  States  mails  give  the  trains  which 
carry  them  right  of  way,  regardless  of  State  laws. 
Railroading,  except  what  begins  and  ends  in  the  same 


2/0  THE    SABBATH    FOR    MAN. 

State,  even  apart  from  the  carrying  of  mails,  is  declared 
by  the  New  York  courts  to  be  ''  interstate  commerce," 
and  as  such  not  under  the  control  of  the  State  but  of 
Congress.  Sunday  railroads  and  Sunday  mails,  then, 
need  to  be  treated  of  together  as  phases  of  Sunday 
work  which  Congress  alone  can  effectually  and  fully 
regulate  ;  while  Sunday  newspapers  are  coupled  with 
them  inasmuch  as  they  are  promoted  by  Sunday  mails, 
and  themselves  greatly  increase  Sunday  railroading, 
which  in  turn  increases  the  Sunday  mail  service. 
For  instance,  as  I  learn  from  The  Christian  Statesman 
and  other  papers,  whose  statements  I  have  verified  by 
correspondence  with  Postmaster  Pearson,  when  the 
New  York  dailies  secured  extra  trains  and  pony  ex- 
presses in  the  summer  of  1883  to  carry  their  Sunday 
papers  into  country  towns  about  New  York  hitherto 
unreached  by  them,  and  even  as  far  as  Saratoga,  the 
city  postmaster  co-operated  by  sending  mails  in  their 
trains  and  expresses  to  places  where  no  Sunday  mails 
had  previously  been  sent,  making  extra  Sunday  work 
for  railroad  men,  for  postmasters,  for  newsdealers, 
and  carrying  the  noise  of  trains  and  newsboys  and  the 
excitement  of  newspapers  and  mails  into  scores  of 
villages  that  had  previously  enjoyed  a  Sabbath  of  rest 
for  body  and  mind.  TJie  Chicago  Times,  in  1884,  se- 
cured from  the  Chicago  and  Northwestern  Railroad  a 
Sunday  morning  train  to  carry  its  three  blankets  full  of 
Sunday  gossip  and  scandal  to  every  village  and  town 
from  Chicago  to  Milwaukee,  eighty-five  miles  away. 
Here  is  a  fragment  of  their  own  description  of  the 
result :  '*  All  along  the  route  copies  of  TJic  Times  had 
been  distributed  ;  every  village,  however  small,  had 
been  fully  supplied  with  a  great  daily  paper  giving  them 
the  entire  news  of  the  day,  and  finally  the  train  swept 


SUNDAY    MAILS.  2^1 

into  the  Cream  City.  Circulators  were  waiting  with 
wagons  to  receive  their  allowance  of  the  paper  ;  news- 
boys crowded  around  in  eager  contest,  intent  upon 
getting  the  first  quota,  while  citizens  of  the  town  stood 
around  rubbing  their  eyes  in  mild  wonder  and  gazing 
at  a  train  that  had  brought  them  in  time  for  their 
breakfast-tables  copies  of  a  paper  printed  eighty-five 
miles  off,  and  which  were  yet  as  complete  editions  as 
circulated  in  the  great  metropolis.  All  Milwaukee 
voted  The  Times  Sunday  train  a  great  success." 

To  lessen  the  expense  of  such  trains,  efforts  are  con- 
stantly made  by  the  newspapers  of  all  large  cities  to 
increase  the  Sunday  mail  service,  thus  increasing  Sab- 
bath work  in  post-offices,  on  railroads,  and  among  news- 
dealers, as  well  as  in  newspaper  establishments.  Sun- 
day mails  and  Sunday  newspapers  increase  Sunday  rail- 
road work;  Sunday  trains  and  Sunday  mails  increase 
newspaper  work  ;  Sunday  newspapers  and  their  trains 
increase  post-office  work  ;  and  so  this  triumvirate  of 
Sabbath  desecrators  must  be  considered  together. 

This  is  called  a  ''  Railway  Age"  by  some,  a  "■  Paper 
Age"  by  others.  It  is  both.  The  steam  that  prints 
the  paper  and  draws  the  train  is  the  partner  of  the 
Sabbath  in  making  our  modern  civilization.  Whether 
these  partners  shall  co-operate  or  oppose  each  other  is 
a  very  important  question. 


SUNDAY   MAILS. 

Sunday  mails  in  the  United  States,  as  far  as  transpor- 
tation is  concerned,  are  "  coeval  with  the  Constitution." 
At  least  the  Postmaster-General  of  1815  so  declared. 
There  are  no  reliable  records  of  such  mail  transporta- 


2/2  THE   SABBATH    FOR   MAN. 

tion  during  the  early  years  of  the  nation's  Hfe,  but  it  is 
probable  that  mails  were  carried  on  the  Sabbath,  from 
the  first,  on  a  few  of  the  most  important  stage  routes. 
It  was  not  until  April  30,  1 8 10,  however,  that  any  Sun- 
day delivery  of  mail  was  authorized  by  Congress,  and 
its  action  met  with  such  vigorous  protest  from  the 
people  in  all  parts  of  the  country,  that  it  would  proba- 
bly have  been  rescinded  but  for  the  breaking  out  of  the 
war  of  1 812,  which  made  an  excuse  for  its  continuance 
as  a  war  measure.  The  opposition  to  Sunday  mails  was 
renewed  in  1828-29,  when  467  petitions  against  them 
were  sent  to  Congress  from  21  States.  The  arguments 
then  used  ®"  need  to  be  urged  anew.  It  was  claimed  by 
the  petitioners  that  Congress  had  received  from  the 
States  no  power  to  authorize  such  work  on  the  Sab- 
bath as  had  been  always  illegal  in  nearly  all  of  them, 
and  that  the  law  requiring  Sunday  mails  was  therefore 
unconstitutional.^"'*  It  was  urged  also  that  to  require 
any  class  of  government  officers  to  work  on  the  Sab- 
bath was  an  infringement  on  their  rights  of  conscience, 
and  also,  in  this  case,  as  all  other  government  officers 
were  excused  from  Sunday  work,  an  infringement  on 
their  right  to  equitable  treatment.  It  was  urged  that 
the  measure  was  not  only  needless  but  harmful,  phy- 
sically, mentally,  morally,  both  to  the  postmasters  and 
to  the  people,  and  that,  while  discarding  the  union  of 
Church  and  State,  the  nation  could  not  ignore  the 
connection  of  Diorality  aiid  the  State. 

Another  strong  argument  appears  in  a  petition  from 
Kentucky  :  "  Your  Memorialists  protest  against  the 
States  supporting,  aiding,  or  being  united  to  the 
Church  ;  and  they  also  protest  against  the  civil  power 
being  used  to  trample  down  or  persecute  the  Church, 
or  to  weaken  and  destroy  one  Church  duty."     Another 


SUNDAY    MAILS.  273 

petition  says  :  *'  When  the  Constitution  provided  that 
Congress  should  pass  no  law  establisJiifig  religion,  it 
surely  was  not  intended  to  vest  that  body  with  the  right 
to  pass  a  canon  desecrating  on^  of  the  most  sacred  in- 
stitutions of  the  religion  of  the  nation.  This  law  is 
against  religion."  Yet  another  forceful  argument  of 
the  petitioners  was  the  following.  '^During  the  ses- 
sion of  Congress  in  1838  (on  the  12th  of  May  and 
the  8th  of  July)  the  House  was  not  permitted  to  pro- 
ceed with  business  on  Sunday  morning  by  the 
steady  and  firm  resistance  of  a  large  number  of 
members,  who  refused  to  recognize  the  propriety  of 
proceeding  with  their  ordinary  business  on  that  day. 
The  votes  for  adjournment  were  nearly  equally  divided, 
and  more  than  once  lost  by  the  casting  vote  of  the 
chair.  Members  then  declared  that  they  would  leave 
the  House,  and  not  return  before  Monday  morning, 
unless  brought  in  by  force,  and  very  properly  contend- 
ed that  no  authority  existed  to  compel  their  attendance 
on  the  Lord' s-day ;  and  the  House  on  both  occasions 
was  compelled  to  adjourn.  .  .  .  Now,  since  those 
men  would  not  consent  to  labor  a  few  hours  on  one  or 
two  Sabbaths  in  a  year,  with  what  consistency  can 
they  compel  many  thousands  of  their  constituents  to 
labor  every  Sabbath  in  the  year  ?  Among  the  amend- 
ments to  the  Constitution,  and  equally  binding,  is  the 
following — Article  I.:  'Congress  shall  make  no  law 
respecting  an  establishment  of  religion,  or  to  prohibit 
the  free  exercise  thereof.'  Now  place  beside  this  the 
clause :  *  and  it  shall  be  the  duty  of  the  postmaster, 
at  all  reasonable  hours,  on  every  day  of  the  week,  to 
deliver  on  demand,  any  letter,  or  paper,  or  packet,  to 
the  person  entitled  to,  or  authorized  to  receive  the 
same,'  and  see  whether  they  are  consistent  with  each 


2/4  THE   SABBATH    FOR   MAN. 

Other  ;  see  whether  a  conscientious  Christian  can  be  a 
postmaster  and  at  the  same  time  enjoy  the  free  exercise 
of  his  religion.  If  Congress  has  a  right  to  require  such 
labor,  can  not  it  require  many  other  things  contrary  to 
the  Christian  religion,  as  that  every  member  of  Con- 
gress, of  the  Executive,  and  every  ofificer  of  the  Gen- 
eral Government,  shall  on  every  day  of  the  week  at- 
tend to  the  duties  of  his  appointment,  until  every 
Christian  shall  be  excluded  from  ofifice  ?  But  would 
not  such  laws  prohibit  the  free  exercise  of  religion, 
and  be  unequal  and  unconstitutional?  Would  not 
this  be  as  effectual  a  '  religious  test*  as  to  require  a  be- 
lief in  a  particular  system  of  religion  as  a  qualification 
for  office  ?  .  .  .  But  if  the  clause  complained  of  be 
not  a  violation  of  that  instrument  [the  Constitution], 
it  is  against  the  constitution  of  Heaven.  And  what 
people  ever  prospered  legislating  against  God  ?'* 
These  arguments,  which  were  apparently  almost  vic- 
torious when  first  presented,  would  undoubtedly  have 
triumphed  long  since  but  that  the  petitioners  lacked 
that  persistency  which  inherits  the  promises.  These 
Damascus  blades  of  logic,  never  out  of  date,  wait  for 
strong  hands  to  wield  them  once  more. 

Section  525  of  the  present  "  Postal  Laws  and  Regula- 
tions" of  the  United  States  says  :  "  When  the  mail 
arrives  on  Sunday  he  [the  postmaster]  will  keep  his 
post-office  open  for  one  hour  or  more  after  the  arrival 
and  assortment  thereof,  if  the  public  convenience  re- 
quires it,  for  the  delivery  of  the  same  only.  If  it  be  re- 
ceived during  the  time  of  public  worship,  the  opening 
of  the  post-office  will  be  delayed  until  the  services  have 
closed."  Section  974  forbids  the  transaction  of 
money-order  business  on  Sunday,  and  Section  811 
says  :   ' '  Postmasters  are  not  required  to  receive  other 


SUNDAY   MAILS.  275 

matter  for  registration  on  Sundays,"  which  last  is 
small  protection,  as  it  puts  the  responsibility  of  refus- 
ing such  work  on  each  postmaster,  whose  political  in- 
terests warn  him  not  to  offend  any  one.  Whether  the 
mail  "  arrives  on  Sunday"  or  not  depends  on  the  Post- 
master-General, who  has  full  power  to  make  no  further 
contracts  which  shall  include  the  carriage  of  mail  on 
the  Sabbath,  and  to  provide  that  hereafter  no  mail 
matter  shall  be  collected  or  distributed  on  that  day  i'""" 
but  as  a  Postmaster-General  holds  office  only  during 
the  pleasure  of  the  President  who  appoints  him,  and 
as  he  is  largely  guided  in  his  plans  by  the  action  of 
Congress,  the  American  people,  through  their  repre- 
3entatives  at  Washington,  are  at  last  resort  the  power 
to  decide  whether  mails  shall  be  handled  on  the  Sab- 
bath. The  clause  in  tlie  law,  "  if  the  local  conven- 
ience require  it,"  would  seem  to  give  every  town  local 
option  as  to  the  opening  of  its  post-office  on  the  Sab- 
bath. If  a  majority  of  the  citizens  of  any  place  should 
request  the  Postmaster-General  to  keep  the  local  post- 
office  closed  all  through  the  Sabbath,  it  would  doubt- 
less be  done.  That  there  is  not  a  larger  number  of 
postmasters  resting  on  the  Sabbath  from  business,  and 
of  communities  resting  from  the  perplexities  and  cares 
that  letters  bring,  is  doubtless  due  to  the  fact  that  the 
few  who  want  Sabbath  mails  make  a  louder  demand 
than  the  many  who  do  not.  It  is  also  to  be  noted 
that  so  long  as  the  mails  are  carried  on  the  Sabbath, 
they  will,  in  most  towns,  have  to  be  received  and 
delivered  on  that  day.  The  only  effectual  remedy  is 
to  stop  the  Sunday  carriage  of  mails.  I  have  received 
information,  in  response  to  a  circular,  from  about  two 
hundred  cities  and  towns  in  all  parts  of  the  United 
States,  in  regard  to  the  Sunday  opening  of  post-offices. 


2/6  THE    SABBATH    FOR   MAN. 

Only  a  few  do  not  open,  and  these  in  very  small 
towns,  many,  if  not  most  of  them,  off  the  line  of  the 
railroad.  Most  of  the  post-offices  are  open  for  one 
hour  on  the  Sabbath.  Many  offices,  however,  keep 
open  two  or  three  hours,  and  some  all  day.  Hon. 
Hiram  Price,  Indian  Commissioner,  writes  me  that 
**  recently  the  Washington  post-office  [by  way  of 
national  example,  I  suppose]  has  been  kept  open  all 
day,  to  the  great  dissatisfaction  of  many  employees, 
who  lose  their  Sunday  in  consequence."  In  many 
places  mails  are  not  only  received  and  delivered  (not 
by  carriers,  however,  as  yet),  but  also  collected  and 
despatched  on  the  Sabbath.  In  the  New  York  Post- 
Office,  as  I  am  informed  by  Postmaster  Pearson,  "  one 
half  of  the  entire  clerical  and  carrier  force  is  on  duty 
during  a  portion  of  each  Sunday."  "Including  the 
branches,  about  seven  hundred  persons  are  employed 
during  a  portion  of  each  Sunday." 

The  following  suggestive  appeal  from  a  post-office 
clerk  in  New  York  utters  the  "bitter  cry"  of  thou- 
sands who  are  compelled  to  work  on  the  Sabbath  that 
the  curiosity  of  the  people  to  see  their  mail  may  not, even 
once  a  week,  wait  twenty-four  hours  ;  that  the  rapids 
of  business,  which  are  hurrying  men  on  the  cataract  of 
disease  and  death,  may  not  have  even  one  day's  abate- 
ment. The  letter  was  sent  to  TJie  Christian  Unioity 
and  through  it  to  the  "  religious  press"  in  general, 
during  the  postmastership  of  Mr.  James,  soon  after 
promoted  to  be  Postmaster-General,  and  is  as 
follows  :  "  Do  you  think  it  right  or  proper  for  the 
postmaster  of  New  York  to  order  his  clerks  down  on 
Sunday,  out  of  their  regular  turn,  to  get  up  extra  work 
that  could  be  done  either  on  Saturday  or  Monday? 
Mr.  James  has  done  this.     Are  the  mails  so  important 


SUNDAY    MAILS.  2// 

that  a  clerk  should  be  taken  away  from  his  pew  in 
church  with  his  family  to  satisfy  the  increase  of  busi- 
ness ?  Our  regular  Sunday  (eight  hours'  hard  work  or 
more)  used  to  be  one  out  of  every  four.  At  present 
it  is  one  out  of  tliree,  and  threatens  soon  to  be  every 
other  Sunday  on  duty.  I  think  the  government  can 
afford  to  treat  their  faithful  servants  somewhat  better, 
and  am  sure  if  the  religious  press  will  raise  its  voice 
in  this  matter  much  good  Vv^ill  result." 

New  York  carriers,  after  working  fourteen  hours  a 
day  through  the  week-days — some  of  them  also  watch- 
ing all  night  once  a  fortnight — are  most  of  them 
required  to  work  alternate  Sabbaths — some  in  the 
branch  offices  escaping  with  one  Sunday's  work  per 
month. 

I  am  sorry  to  find,  by  an  interview  with  Postmaster 
Palmer,  that  in  the  Chicago  Post-office  the  case  is 
much  worse.  Of  the  entire  force  of  seven  hundred 
and  fifty,  only  thirty-eight  are  entirely  free  from  Sab- 
bath work.  Of  the  registry  department  of  forty-six, 
one  third  can  be  absent  each  Sabbath,  giving  persons 
in  that  department,  if  all  are  treated  alike,  only  one 
whole  Sabbath  in  three  for  rest.  The  carriers  in  the 
branch  offices — about  one  hundred  in  all — can,  by 
doubling  work  on  the  Sabbaths  when  they  are  on  duty, 
rest  on  alternate  Sabbaths  ;  but  nearly  two  hundred 
carriers — those  connected  with  the  central  station — 
work  one  half  day  of  every  Sabbath  ;  the  entire  force 
of  distributors  and  clerks  also  have  to  be  there  every 
Sabbath  during  the  hours  of  morning  service,  and 
something  more.  In  short,  while  in  New  York  fifty 
per  cent  of  the  entire  postal  force  are  resting  during 
the  whole  of  each  Sabbath,  in  Chicago  it  is  only  thirteen 
per  cent,  a  discrepancy  which  we  believe  the  humane 


2/8  THE    SABBATH    FOR    MAN. 

postmaster  of  Chicago  will  not  be  willing  to  have  con- 
tinued. 

The  postmaster  of  Cleveland — taken  as  a  specimen 
of  the  smaller  cities — writes  me  that  fifty-nine  men 
are  on  duty  Sabbath  forenoons,  and  twenty-three  in 
the  afternoons,  and  that  "  mails  are  received  and  for- 
warded just  the  same  as  on  week-days  !" 

A  great  majority  of  the  post-offices  are  carried  on 
by  not  more  than  two  persons,  both  of  whom  are 
needed  whenever  mails  are  being  handled,  and  in  these 
cases  the  wJiole  post-office  force  lose  a  part  or  all  of 
their  Sabbath  rest,  not  once  or  twice  a  month,  but 
every  Sabbath.  Estimating  the  number  employed  on 
the  Sabbath  in  the  forty-eight  thousand  post-offices  of 
the  United  States  as  only  three  to  each  office  on  an 
average — the  average  in  England  and  Wales  is  thirty- 
seven — and  adding  those  engaged  in  the  traveling 
post-offices,  we  find  that  not  less  than  one  hundred 
and  fifty  thousand  persons  are  unnecessarily  deprived 
by  the  government  of  their  right  to  Sabbath  rest  and 
culture  of  conscience,  while  millions  more  are  pre- 
vented from  mental  rest  by  the  Sabbath  mail.  A 
business  man,  writing  of  the  two  hours'  opening  of  the 
Montreal  Post-office  on  the  Sabbath,  condemns  it  as 
needless,  since  letters  of  friendship  could  wait  until 
the  next  day,  while  letters  of  business  can  not  be 
of  any  legitimate  use  till  then,  and  are  not  taken 
out  on  the  Sabbath  by  the  great  majority  of  mer- 
chants. Business  men  may  well  wait  a  little  for 
their  letters  once  a  week,  in  order,  by  allowing  post- 
office  employees  Sabbath  culture  of  conscience,  to  be 
surer  of  not  losing  the  most  valuable  of  them  alto- 
gether. It  is  significant  in  this  connection  that  the 
Shah  of  Persia,  returning  from  a  tour  of  Europe,  deter- 


SUNDAY    MAILS.  279 

mined  to  have  a  post-office  system  similar  to  those  he 
had  seen,  but  found  himself  seriously  hindered  because 
his  Sabbathless  country  did  not  afford  enough  honest 
men  to  handle  money  letters. 

This  national  interference  with  the  public  rest  of 
body  and  mind  and  with  moral  culture  can  hardly  fail 
to  increase  unless  it  is  speedily  abolished. 

England,  while  in  some  aspects  of  Sabbath  observ- 
ance an  example  to  the  United  States,  is,  in  this 
matter  of  Sunday  mails,  a  wholesome  warning.  Scot- 
land's restrictions  on  the  Sunday  mails  closely  re- 
semble those  of  the  United  States,  but  in  England  the 
wedge  has  been  driven  further,  as  if  to  remind  Scot- 
land and  America  of  what  they  are  coming  to.  Eng- 
lish post-offices  on  the  Sabbath  resemble  those  of  the 
United  States  in  their  suspension  of  post-office  bank- 
ing— which  with  them  includes  not  only  money  orders, 
but  also  insurance  and  annuity  business — and  also 
in  the  fact  that  "  hundreds  of  post-office  officials  are 
hard  at  work  every  Sabbath  in  the  various  traveling 
post-offices",  on  the  mail  trains;  but  in  most  other 
respects  they  have  attained  a  more  advanced  stage  of 
national  Sabbath-breaking  than  the  United  States,  and 
so  represent  to  the  latter  the  evils  to  which  they  are 
tending  in  allowing  Sunday  mails  to  rob  government 
employees  of  their  right  to  Sabbath  rest, 

English  post-offices  differ  wholly  from  those  of  the 
United  States  in  that  they  are  also  the  telegraph 
offices,  and  as  such  use  government  servants  on  the 
Sabbath,  not  for  cases  of  necessity  only,  but  for  all 
sorts  of  needless  telegraphing,  Sunday  being  the  chief 
day  for  the  devil's  messages  through  his  sporting 
fraternity.  In  most  of  the  points  in  which  English 
post-offices  resemble  those  of  the  United  States,  they 


280  THE    SABBATH    1\0R    MAX. 

are  a  few  stations  ahead  in  robbing  their  employees  of 
Sabbath  rest.  While  American  post-offices,  as  a  rule, 
open  only  one  hour  on  the  Sabbath,  British  post- 
offices  are  generally  open  for  two  hours.  While 
American  post-offices  deliver  mail  on  the  Sabbath 
only  to  those  who  call  for  it  at  the  office,  about  half 
of  the  English  post-offices  send  out  their  overworked 
carriers  for  one  round  at  least  on  the  Sabbath. 
Edinburgh,  Glasgow,  Belfast,  London,  and  one  hun- 
dred and  fourteen  other  large  towns,  besides  three 
thousand  rural  districts,  are  exceptions  which  prov^e 
the  rule — imnecessary. 

Dr.  John  Gritton,  Secretary  of  the  Lord's  Day  Ob- 
servance Society,  of  London,  shows  that  since  1880 
the  Sunday  work  in  English  post-offices  has  been  very 
greatly  increased.  "  In  certain  important  towns,  the 
single  collection,  which  used  to  suffice,  has  grown  into 
two  or  even  three."  By  a  recent  rule,  "  Persons 
living  beyond  a  free  delivery  are  permitted  to  deposit 
and  r^ccivQ parcels  on  the  Lord's-day. "  During  1883 
the  public  were  permitted,  for  the  first  time,  to  post 
letters  on  the  Sabbath  in  all  mail  trains  carrying 
sorters  at  every  station  where  such  trains  stop."  Even 
the  rules  requiring  that  country  carriers  **  having  a 
daily  round  of  as  much  as  fourteen  miles  shall  be  free 
from  duty  on  alternate  Sundays,"  and  that  city  post- 
men who  have  made  a  Sunday  morning  delivery  "  shall 
be  free  from  all  other  work  for  that  day,"  are  "  some- 
times, perhaps  frequently,  violated."  A  carrier,  in 
resigning,  gave  as  his  reason  that  it  had  been  seven- 
teen years  since  he  could  get  up  on  Sunday  morning 
and  clean  himself  and  go  to  a  place  of  worship  like 
other  people.  About  twenty-three  thousand  five 
hundred  postal  employees  of  the  British  Government 


SUNDAY    MAILS.  28 1 

are  thus  weekly  robbed  of  their  God-given  Sabbath  rest 
in  England  and  Wales  alone,  with  the  prospect  that  the 
number  will  be  greatly  increased  with  each  new  year 
if  the  British  people  do  not  resist  the  continuance  of 
this  injustice  by  petitions  to  Parliament,  and  by  avail- 
ing themselves  of  the  rule  that  a  Sunday  rural  post 
shall  be  kept  off  or  taken  off  if  the  receivers  of  two 
thirds  of  the  letters  of  the  district  so  desire. 

America  will  be  blind  indeed  if  she  does  not  see  in 
the  English  postal  system  the  increased  oppression  of 
workingmen  to  which  her  Sunday  mail  is  swiflly  tend- 
ing, and  put  on  the  brakes  to  bring  it  to  a  full  halt  in 
time.  In  New  York  City,  there  was  one  Sunday 
delivery  a  few  years  ago  by  the  overworked  carriers, 
and  the  plan  would  doubtless  have  been  continued 
until  now  had  not  some  of  New  York's  best  citizens 
promptly  urged  the  Postmaster-General  of  that  time  to 
retract  his  inhumane  order.  Who  can  doubt  that  if  the 
American  people  become  thoroughly  accustomed  to 
the  collection,  transportation,  and  post-ofifice  delivery  of 
mail  on  the  Sabbath,  the  carrier  delivery  will  be  added, 
with  so  much  added  injury  to  the  health  and  morals  of 
men  who  are  constantly  handling  the  wealth  of  the 
nation  ? 

As  England  warns  America,  Germany  warns  both 
of  the  ever-increasing  evils  that  come  from  opening 
the  Pandora  box  of  the  Sunday  mail.  The  German 
Reichstag  recently  passed  a  bill  reducing  the  number 
of  carrier  deliveries  on  the  Sabbath  to  one,  and  oppos- 
ing the  receipt  of  merchandise  at  post-offices  on  that 
day.  The  post-offices  of  Berlin,  Hamburg,  and  a  few 
other  places,  where  labor  was  formerly  uninterrupted, 
have  recently  closed  on  the  Sabbath  from  nine  o'clock 
till  five,  though  some  of  them  are  open  for  an  hour 


282  THE    SABBATH   FOR   MAN. 

in  the  middle  of  the  day.  "  Seventy  thousand  persons, 
engaged  without  interruption  in  p-ublic  and  private 
postal  service  in  Germany,  are  still  deprived,  vvholly 
or  in  part,  of  their  Sabbath  rest.  Of  these,  the  num- 
ber incapacitated  by  sickness  and  entitled  to  pensions 
increases  from  year  to  year  to  an  alarming  extent." 
The  moral  loss  who  can  tell  !  The  German  people  are 
petitioning,  in  the  name  of  humanity  and  good  morals, 
for  a  still  further  reduction  of  Sunday  work  in  the  postal 
service.  In  Austria,  also,  both  Government  and  peo- 
ple are  making  efforts  sim.ilar  to  those  of  Prussia  for 
the  diminution  of  Sunday  mails. 

Why  should  Switzerland,  England,  and  the  United 
States  learn  by  hard  experience  what  the  Sunday  mail, 
when  it  is  finished,  will  produce,  when  they  might 
learn  it  from  the  present  groans  of  Germany  ? 

Yet  another  reason  why  Sunday  mails  ought  to  be 
everywhere  discontinued  is  that  t/ie  govcrjiment  of  a 
nation  should  set  a  good  exaviplc  of  Sabbath-keeping  to 
its  people ^^^  If  a  government,  as  an  employer,  keeps  its 
employees  at  work  on  the  Sabbath,  it  can  hardly  expect 
much  respect  for  its  laws  which  require  an  opposite 
course  of  other  employees.  At  the  General  Synod  of  the 
Lutheran  Church  of  Germany,  Dr.  Bauer,  court  preach- 
er, arraigned  the  German  Government  for  its  Sabbath- 
breaking  example.  He  mentioned  the  widespread 
complaint  that  the  boards  of  state  officers  violated 
the  Sabbath  in  manifold  ways.  Canals  and  bridges 
and  ministerial  residences  were  built,  and  the  muster  of 
soldiers  and  marches  were  made  without  any  real  neces- 
sity. Through  such  things  the  very  allegiance  of  the 
people  was  shaken,  when  they  must  defend  them- 
selves against  the  authorities.  The  example  of  such 
things  did  more  harm  than  the    strongest  preaching 


SUNDAY    MAILS.  283 

could  do  good.  To  this  sentiment,  the  great  assem- 
bly, representing  the  German  people  better  than  the 
Reichstag,  gave  its  earnest  assent.  The  argument  of 
Thomas  Hughes,  in  the  British  Parliament,  against 
opening  national  museums  on  the  Sabbath,  that  if 
they  once  allowed  government  servants  to  be  employed 
as  a  matter  of  course  on  the  Sabbath,  it  might  throw 
the  whole  of  the  manufacturing  interest  of  the  country 
open  in  the  same  way,  is  equally  forcible  as  an  argu- 
ment against  Sunday  mails.  Governmental  Sabbath- 
breaking  by  military  parades  is  complained  of,  not 
only  in  Germany,  but  also  in  France,  Switzerland, 
Montreal,  and  the  United  States.''"  There  would  seem 
to  be  far  more  excuse  for  Sunday  battles  in  time  of 
war  than  for  Sunday  parades  in  time  of  peace  ;  but 
even  the  former  are  generally  unnecessary,  and  have 
proved  fatal  to  the  attacking  party  with  suggestive 
frequency.  It  was  so  in  the  battles  of  Big  Bethel, 
Bull  Run,  Ball's  Bluff,  Mill  Spring,  Pittsburg,  Win- 
chester, and  others  of  the  late  war  between  the 
States,  and  also  in  the  remoter  battles  of  Lake  Cham- 
plain,  New  Orleans,  Quebec,  Monmouth,  Waterloo."" 
No  wonder  many  of  the  common  people  forget  to 
hallow  the  Sabbath,  and  to  keep  the  laws  that  protect 
it,  when  members  of  the  royal  family  of  Great 
Britain'"  and  many  political  and  military  leaders  on 
both  sides  of  the  sea  do  not  hesitate  to  travel  by  boat 
and  train  on  the  Sabbath  !  No  wonder  the  people  of 
the  two  countries  are  losing  their  respect  for  the  Sab- 
bath and  the  laws  that  protect  it,  when  the  British 
Parliament^"  and  the  United  States  Congress""^  have 
repeatedly  held  their  sessions  far  into  the  Sabbath, 
and  when  the  two  governments  encourage,  and  in  a 
sense  require,  the  running  of  Sunday  mail  trains,  which 


284  THE    SABBATH    FOR   MAN. 

weaken  it  in  every  house  whose  windows  look  out 
upon  them.  The  most  appropriate  speech  made  in  a 
recent  Sunday  session  of  Congress  was  one  by  an 
outsider,  an  old  man  of  venerable  aspect  in  the 
gallery,  who,  with  sonorous  and  thrilling  tones,  cried 
out  to  the  Sabbath-breaking  politicians  below  :  "  The 
wicked  shall  be  turned  into  Hell,  and  all  the  nations 
that  forget  God.  You  are  dishonoring  God  to-day, 
and  may  He  forgive  you  for  it  !" 

One  longs  for  a  repetition  of  the  courage  of  that 
Lord  Mayor  of  London  who  stopped  the  carriage  of 
King  James  L  for  illegal  Sunday  traveling,  and  of 
those  Massachusetts  yeomen  who  arrested  the  judges 
of  the  Supreme  Court  of  Massachusetts  for  disobeying 
the  law  against  Sunday  traveling — a  dilemma  from 
which  they  could  escape  only  by  humbly  petitioning 
the  legislature  for  a  nolle  prosequi.  Rulers  and  judges 
should  be  examples  of  obedience  to  the  laws,  whether 
they  like  them  or  not. 

We  are  glad  to  note  the  Sabbath-keeping  examples 
of  several  recent  Presidents  of  the  United  States — of 
Hayes  and  Garfield,  in  habitually  walking  to  church  that 
their  menservants  in  the  stable  might  rest  and  wor- 
ship on  the  Sabbath  as  well  as  themselves  ;  and  of 
Grant,  when  ex-President,  in  refusing  to  attend  Sunday 
horse-races  in  Paris.  With  these  we  may  appropriately 
mention  the  Lord  Mayor  of  London  for  1884,  who 
refused  to  follow  the  usual  custom  of  going  to  church 
"  in  state,"  on  the  ground  that  it  would  impose  un- 
necessary Sunday  labor  on  his  servants — an  example 
full  of  suggestion. 

As  the  closed  doors  of  the  American  Centennial 
Exhibition  and  of  the  British  and  American  depart- 
ments of  the  Paris  Exhibition  were  impressive  and  in- 


SUNDAY    MAILS.  285 

fluential  national  witnesses  to  the  value  of  restful, 
thoughtful  Sabbaths,  so  and  much  more  would  the 
closing  of  British  and  American  post-offices,  and  the 
discontinuance  of  Sunday  mails  make  the  governments 
of  these  lands  wholesome  examples  to  other  employers, 
who  can  now  plead  government  precedent  for  robbing 
their  employees  of  their  God-given  right  to  Sabbath 
rest.  No  wonder  capital  oppresses  labor,  when  the 
Capitol  leads  the  way. 

The  principal  argument  for  this  Sunday  mail  service, 
which  is  injuring  the  health  and  morals  of  thousands, 
is  that  some  letter  about  sickness  or  death  might  be 
detained  if  the  mails  were  not  handled  on  the  Sabbath. 
But  this  argument  melts  at  the  touch.  **  Letters 
delivered  on  Sabbath  must  have  been  posted  not 
later  than  the  previous  day,  so  that  telegrams  for- 
warded on  Saturday  instead  of  them  would  have  been 
delivered  on  the  self-same  day,  and  long  before  such 
letters  ;  and  letters  posted  on  Sabbath  are  not 
delivered  sooner  than  Monday,  so  that  telegrams 
transmitted  on  Monday  morning  instead  of  them 
would  be  received  as  soon  as  such  letters.  Therefore 
a  total  cessation  throughout  the  entire  Sabbath  from 
all  postal  work  would  not  necessitate  the  transmission 
or  delivery  of  any  telegrams  on  that  day.  Even  the 
telegraph  would  be  used  but  very  little,  if  at  all,  on  the 
Sabbath,  if  its  use  were  confined  strictly  to  cases  of 
necessity  and  mercy,  and  there  is  no  commercial  or 
social  or  civil  need  outside  this  which  the  mails  and 
the  telegraph  can  not  fully  meet  in  six  days  of  each 
week."^" 

Another  argument  for  Sabbath  mails,  which  even 
Christian  men  sometimes  thoughtlessly  echo,  is  that 
business  interests  in  the  large  cities  make  the  handling 


2S6  THE    SABBATH    FOR   MAN. 

of  mails  on  the  Sabbath  a  "  necessity."  The  answer 
to  this  is  not  a  counter-theory,  but  a  fact  from  the 
largest  city  in  the  world,  a  city  of  five  millions  of  peo- 
ple. '*  Within  a  radius  of  five  miles  from  the  general 
post-office,  London,  no  inland  letters  are  collected, 
carried,  sorted,  delivered,  or  dispatched  on  the  Lord's- 
day.""^     "  What  ought  to  be  done  ca7i  be  done." 

The  only  other  argument  that  is  urged  in  defense  of 
Sunday  mails  is  that  it  is  very  convenient  for  farmers, 
v/ho  seldom  come  into  their  market  town,  to  get  their 
mail  when  they  drive  in  for  church  on  the  Sabbath. 
To  say  nothing  of  the  incongruity  of  preceding  or 
following  a  service  of  public  worship  with  the  secular 
mail,"'  which  is  like  opening  or  closing  a  prayer-meet- 
ing with  "  Yankee  Doodle"  or  "  Wearing  of  the 
Green,"  it  is  enough  to  say  that  the  mere  convenience 
of  a  few  ought  not  to  be  secured  at  the  cost  of  the 
general  good.  The  farmer  can  better  send  for  his 
mail  on  Monday  than  have  thousands  of  other  men 
lose  their  needed  rest  to  give  it  to  him  on  the  Sab- 
bath. 

When  David  expressed  a  longing  for  water  from  the 
cool  well  of  Bethlehem,  from  which  he  was  cut  off  by  a 
hostile  army,  and  three  of  his  mighty  men  cut  their 
way  through  and  brought  the  water,  he  refused  to 
drink  it,  saying,  "  Shall  I  drink  the  blood  of  these 
men  ?  For  with  the  jeopardy  of  their  lives  they 
brought  it."  So  the  farmer  might  well  refuse  to  call 
for  his  mail  on  the  Sabbath,  even  though  the  office  was 
open  and  at  hand,  saying,  "  God  forbid  that  I  should 
have  my  Sunday  mail  at  the  cost  of  rest  and  health 
and  home  life  and  moral  culture  to  thousands  in  the 
postal  and  railway  service,  for  with  the  jeopardy  of 
their  lives  they  brought  it." 


SUNDAY    MAILS.  28/ 

How  can  the  discontinuance  of  Sunday  mails, 
demanded  alike  by  the  laws  of  God  and  the  laws  of 
physical  and  moral  health,  be  secured  ? 

(i)  The  President  of  the  United  States  might  well 
call  the  attention  of  Congress  to  this  subject,  which 
recent  riots  in  Sabbathless  Cincinnati,  on  the  back- 
ground of  the  riots  of  Sabbathless  workingmen  in 
1877,  have  shown  to  be  a  question  of  national  impor- 
tance. The  army  orders  of  Washington  and  Lincoln 
afford  glorious  precedents  for  such  a  State  paper. 
Gladstone  might  also  add  to  the  lustre  of  his  great 
name  by  seeking  to  abolish  the  Sunday  mails  that  mar 
the  grand  example  of  the  British  Sabbath. 

(2)  Postmaster-Generals  might  use  the  almost  abso- 
lute power  given  to  them  more  heroically  and  helpfully 
than  they  do. 

(3)  In  the  unlikelihood  that  either  Presidents  or  Pre- 
miers or  Postmaster-Generals  will  lead  off  singly  this 
great  reform.  Parliament  and  Congress  can  and  should 
abolish  the  Sunday  mails  as  a  measure  of  relief  for 
workingmen,  as  a  national  health  measure,  and  as  a 
preventive  of  socialism,  riots,  and  crime.  In  the 
division  of  labor,  members  of  Parliament  and  Congress- 
men are  generally  freed  from  other  business  to  think  for 
the  people  in  regard  to  political  matters,  to  lead  them 
in  statemanship,  as  clergymen  do  in  religion,  and 
doctors  in  matters  of  health.  Congressmen  and 
members  of  Parliament  should  no  more  wait  for  the 
busy  people  to  lead  them,  by  threats  and  importuni- 
ties, to  improved  Sabbath  legislation,  than  ministers 
should  follow  rather  than  lead  the  public  sentiment  of 
their  flocks,  or  doctors  depend  on  their  patients' 
notions  of  physic. 

(4)  Inasmuch    as  the  political  code  now  in  vogue, 


288  THE    SABBATH    FOR   MAN. 

both  in  Great  Britain  and  the  United  States,  leads  to 
a  wheelbarrow  government,  carried  on  not  by  legisla- 
tors drawing  the  people  upward,  but  by  the  people 
pushing  them  from  behind,  the  people  must  accept 
the  situation,  and  push  for  legislation  against  Sunday 
mails  by  the  pulpit,  the  platform,  the  press,  and 
especially  by  petition. '°°° 

Individually,  every  one  helps  on  this  reform  who 
refuses  to  use  the  post-ofifice  on  the  Sabbath,  either 
for  the  receiving  or  sending  of  mail.  In  England  one 
of  the  post-office  rules  is  :  "  Any  person  can  have  his 
letters,  etc.,  retained  in  the  post-office  on  Sunday  by 
addressing  to  the  postmaster  a  written  request,  duly 
signed,  to  that  effect."  Every  one  who  makes  such  a 
request  lightens  the  carriers'  Sunday  toil,  and  helps, 
by  his  indirect  protest,  the  abolition  of  all  Sunday 
mails.  A  letter  from  Dr.  Theodore  L.  Cuyler,  who 
was  then  in  Europe,  was  brought  one  Sabbath  morn- 
ing, with  the  mail  of  other  guests,  to  the  hotel  at 
Saratoga  where  his  noble  mother  was  stopping.  It 
was  known  that  her  regard  for  the  Sabbath  led  her  to 
leave  unopened  until  Monday  all  mail  brought  to  her 
on  the  Sacred  Day,  but  it  was  thought  that  in  this  case 
she  would  be  constrained  to  break  her  rule.  She  did 
noty  however,  and  her  loyalty  to  the  Sabbath  was  told 
for  a  memorial  of  her  all  over  Saratoga,  and  became  a 
good  leaven  in  many  careless  consciences.  She  had 
done  what  she  could.  Every  such  example  hastens 
the  day  when  those  in  the  postal  service  shall  be 
allowed  their  Sabbath  for  rest  and  religion. 


SUNDAY  TRAINS.  289 


SUNDAY    TRAINS. 

Sunday  trains  and  Sunday  boats  present  greater  diffi- 
culties than  Sunday  mails.  Congress  could  prohibit 
the  latter  entirely,  but  the  former  only  so  far  as  they 
belong  to  **  interstate  commerce,"  leaving  to  the 
States  the  regulation  of  all  Sunday  excursions  and 
other  traveling  which  begins  and  ends  in  the  same 
State.  In  attempting  to  regulate  railroad  travel,  rich 
corporations  are  encountered,  whose  connections  or 
competitions  with  other  roads  increase  the  complica- 
tions ;  and  these  are  still  further  multiplied  by  the 
demands  for  the  transportation  of  mail  and  milk,  hun- 
gry cattle,  and  perishable  fruits. 

In  Great  Britain,  where  there  are  few  if  any  rail- 
roads on  which  trains  can  not  begin  and  end  their 
journey  on  the  same  day,  and  where  one  legislative 
body  controls  all  the  railway  companies,  Sunday 
railroading  might  be  stopped  much  easier  than  in  the 
United  States,  whose  transcontinental  trains  require  as 
long  for  one  trip  as  a  steamer  plying  between  the 
United  States  and  Europe,  and  whose  railroads  are 
controlled  in  part  by  State  legislatures  and  in  part  by 
Congress.  And  yet,  a  comparison  of  Great  Britain 
with  the  United  States  and  Canada  in  the  matter  of 
Sunday  railroading  leaves  the  former,  as  Dr.  Gritton,  of 
London,"'  has  said,  ''at  a  great  disadvantage."  The 
Hastings  and  St.  Leonard's  Lord's  Day  Association, 
of  England,  in  its  report  for  1869,  says  :  "  To  Chris- 
tian patriots  the  thought  is  humiliating,  that  whereas  it 
is  found  that  on  six  of  our  great  lines  there  are  1403 
passenger  and  342  goods  trains  on  Sundays,  in  the 
United  States,  out  of   124   railroad  companies  which 


290  THE   SABBATH   FOR   MAN. 

last  year  made  a  return  to  the  New  York  Sabbath 
Committee,  65  ran  no  train  at  all  on  the  Lord's-day, 
and  the  remaining  59  ran  177  passenger  and  42  cattle 
and  freight  trains,  being  an  average  of  less  than  four 
to  each  line,  including  both  goods  and  passenger 
trains.  To  the  Christian  holders  of  railroad  shares, 
many  of  whom  are  represented  by  this  association,  the 
Sabbath-breaking  of  the  various  companies  must  be  a 
matter  of  deep  solicitude,  for  in  their  name,  and  with 
their  apparent  sanction — unless  they  protest  against  it — 
thousands  of  railway  officials  and  servants  are  robbed 
of  a  day  of  rest,  which  the  social  community  would 
not  dare  to  think  of  taking  from  drapers  or  carpen- 
ters. In  their  name,  too,  the  quiet  of  whole  commu- 
nities is  disturbed  on  the  Sacred  Day  by  the  whistle  of 
goods  trains,  the  rumbling  of  omnibuses  and  carriages, 
the  arrival  and  departure  of  hundreds  of  passengers, 
and  the  keeping  in  employment  of  other  thousands  to 
minister  to  the  wants  of  those  who  thus  travel." 

Since  this  report,  Sunday  trains  have  multiplied 
rapidly  on  both  sides  of  the  sea,  and  the  conserva- 
tive Secretary  of  the  New  York  Sabbath  Committee 
declares  "  the  peril  to  Sabbath  observance  from  this 
source  to  be  great  and  increasing."  He  also  says: 
**  The  question  is  becoming  every  day  more  and  more 
serious.  With  the  immense  extension  of  our  railway 
system,  Sunday  labor  is  increasing  at  a  rapid  pace. 
Already  tens  of  thousands  are  wholly  deprived  by  it  of 
the  weekly  rest,  and  of  the  opportunity  of  worshiping 
God  and  enjoying  domestic  intercourse  which  the 
Lord's-day  brings  to  others.  This  deprivation  can  not 
but  work  the  gravest  evils  to  the  men  themselves,  to 
their  families,  and  to  the  whole  community.  Rail- 
way traffic   demands   cool   heads  and  faithful  hands. 


SUNDAY   TRAINS.  291 

Enforced  disregard  of  one  of  the  Divine  commands 
makes  men  indifferent  to  other  of  God's  laws.  The 
community  at  large,  to  which  the  Sabbath  with  its  rest 
and  holy  influences  is  so  necessary,  can  not  but  be  in- 
jured by  the  inevitable  disturbance  of  its  quiet  hours, 
can  not  but  be  demoralized  by  the  example  of  an  ha- 
bitual disregard  of  the  day  on  the  part  of  railway  cor- 
porations and  their  employees.  ...  It  is  not  a  ques- 
tion to  be  decided  merely  on  grounds  of  apparent 
pecuniary  profit  or  business  convenience.  Such  con- 
siderations would  open  shops  and  factories,  keep  the 
wheel  of  business  going  seven  days  in  the  week,  and 
practically  banish  the  Sabbath  from  our  land.  We 
respectfully  submit  that  there  are  some  things  which, 
as  men  bound  up  with  the  rest  in  the  social  system, 
with  all  its  responsibilities,  you  can  not  afford  to  do. 
You  can  not  afford  to  wrong  those  who  serve  you  for 
wages  by  forcing  or  inducing  them  to  set  at  naught 
what  is  alike  a  law  of  God  and  a  law  of  their  ov/n 
physical  and  moral  nature.  You  can  not  afford  to 
break  down  an  institution  which  sustains  so  vital  a 
relation  to  the  well-being  of  the  family  and  the 
State."'" 

Letters  from  many  places  show  that  the  railroad  is 
often  one  of  the  most  dangerous  foes  of  the  Sabbath.  I 
give  extracts  from  two,  which  represent  m.any.  The 
first  is  from  America's  "  New  West,"  dated  New 
Mexico,  June,  1884,  and  written  by  one  who  has  lived 
in  that  Territory  for  eleven  years  :  "  We  have  a  very 
good  Sunday  law  in  New  Mexico,  but  it  is  broken  by 
a  hundred  thousand  people  ev^ery  week.  The  law 
prohibits  every  kind  of  work,  except  irrigation  and 
works  of  necessity,  and  every  kind  of  play  and  amuse- 
ment.    It  was  passed  in  Santa  Fe,  by  the  Legislature 


292  THE  SABBATH   FOR   MAN. 

of  1876,  and  it  was  wonderful  to  see  how  quiet  all  the 
towns  were  after  that,  with  all  their  stores  closed.  We 
had  no  saloons  to  amount  to  anything  in  those  days. 
But  in  1881  the  railroad  came,  with  all  the  filth  it 
generally  brings,  and  the  Sunday  law  is  now  void  in 
the  larger  towns,  where  stores  are  in  full  blast,  saloons 
especially.  Drunkenness  and  shootings  are  frequent 
on  the  Sabbath,  while  even  Americans,  sober  gentle- 
men (?),  have  base-ball  games  on  Sunday,  and  there 
are  picnics,  theatres,  circuses,  public  balls,  and  excur- 
sions, private  and  public,  all  contrary  to  the  law,  but 
who  cares  for  that  ?" 

A  letter  from  a  former  resident  of  Wales  tells  the 
same  story,  as  to  the  influence  upon  Sabbath  observ- 
ance of  the  introduction  of  a  British  railroad.  In  speak- 
ing of  Welsh  Sabbath  observance,  he  cautions  us  to 
distinguish  between  North  and  South  Wales.  South 
Wales,  bordering  on  England,  and  being  the  centre  of 
iron  works,  the  population  and  their  habits  differ 
greatly  from  those  of  North  Wales.  Such  cities  in 
South  Wales  as  Merther  and  Aberdair  have  imported 
into  them  the  most  lawless  and  drunken  mining 
element,  who  affect  the  integrity  of  a  normal  Sabbath 
in  South  Wales.  In  North  Wales  there  is  a  much 
better  Sabbath,  resembling  that  of  Scotland,  but 
inferior  to  what  it  was  before  the  introduction  of 
railroads.  My  correspondent  well  remembers  the 
havoc  of  the  Sabbath  during  the  construction  of  the 
first  railroad  built  in  Wales,  the  Chester  and  Holy- 
head. Previous  to  this,  scarcely  a  man,  woman,  or 
child  could  have  been  seen  in  the  streets  during  the 
hours  of  Divine  service,  and  every  sanctuary  was  filled, 
but  the  foreign  element  that  came  with  the  railroad 
weakened  the  Sabbath  along  the  whole  line. 


SUNDAY  TRAINS.  293 

In  England  and  Wales  to-day  one  third  of  the 
passenger  trains  and  one  fourth  of  the  freight  or  goods 
trains  run  on  the  Sabbath.  Scotland  partly  proves 
the  needlessness  of  this  Sunday  work  by  running  only 
one  eighteenth  as  many  trains  on  the  Sabbath  as  on 
other  days — 205  out  of  3673,  which  is  just  205  too 
many.  Even  in  Scotland,  only  The  Great  North  of 
Scotland  Railroad  is  credited  by  the  Sabbath  Alli- 
ance'" as  faithful  to  the  Lord's-day.  Dr.  Kritton/'' 
of  London,  after  careful  investigation,  declares  that 
"  on  each  Lord's-day  there  are  running  in  Great  Britain 
no  less  than  6839  trains  ;  the  work  done  in  connection 
with  these  trains  falls  on  an  army  of  about  100,000 
men." 

On  the  Continent  this  evil  has  gone  farther  than 
in  England  even,  for  Sunday  trains  are  there  even 
more  numerous  than  those  of  week-days.  But  we  are 
glad  to  note  slight  evidences  of  Continental  reaction 
against  this  Pharaonic  oppression  of  railroad  men,  even 
among  those  who  recognize  only  humane  reasons  for 
Sabbath  rest.  In  France  the  Chambers  of  Commerce 
of  several  of  the  cities  and  larger  towns  have  memorial- 
ized the  Government  in  favor  of  diminishing  Sunday 
freight  traffic  on  the  railways.  But  no  reform  is 
likely  to  be  effective  that  does  not  aim  at  the  entire 
suppression  of  so  great  a  sin  and  crime  as  Sunday 
trains. 

On  this  difficult  subject  I  do  not  propose  to  utter 
my  own  opinions  chiefly,  but  rather,  for  the  most  part, 
allow  railroad  men  to  show  in  their  own  language  the 
evils  resulting  from  Sunday  trains. 

(i)  What  do  railroad  employees  say  of  their  Sabbath- 
less business  ? 

A  few  years  since  some  four  hundred  and  fifty  of  his 


294  THE   SABBATH   FOR   MAN. 

locomotive  engineers  petitioned  Mr.  William  H. 
Vanderbilt  for  "the  cessation  of  Sunday  labor." 
After  pointing  out  how  Sunday  running  had  become 
"  a  great  hardship,"  they  continue  :  "  We  have  borne 
this  grievance  patiently,  hoping  every  succeeding 
year  that  it  would  decrease.  We  are  willing  to  submit 
to  any  reasonable  privation,  mental  or  physical,  to 
assist  the  officers  of  your  company  to  achieve  a  finan- 
cial triumph  ;  but  after  a  long  and  weary  service,  we 
do  not  see  any  signs  of  relief,  and  we  are  forced  to 
come  to  you  with  our  trouble,  and  most  respectfully 
ask  you  to  relieve  us  from  Sunday  labor  so  far  as  it  is 
in  your  power  to  do  so.  Our  objections  to  Sunday 
labor  are  :  First — This  never-ending  labor  ruins  our 
health  and  prematurely  makes  us  feel  worn  out  like 
old  men,  and  we  are  sensible  of  our  inability  to  per- 
form our  duty  as  well  when  we  work  to  an  excess. 
Second — That  the  customs  of  all  civilized  countries, 
as  well  as  all  laws,  human  and  Divine,  recognize  Sun- 
day as  a  day  of  rest  and  recuperation  ;  and  notwith- 
standing intervals  of  rest  might  be  arranged  for  us  on 
other  days  than  Sunday,  we  feel  that  by  so  doing  we 
would  be  forced  to  exclude  ourselves  from  all  church, 
family,  and  social  privileges  that  other  citizens  enjoy. 
Third — Nearly  all  of  the  undersigned  have  children 
that  they  desire  to  have  edticated  in  everything  that  will 
tefid  to  make  them  good  men  and  zvomen^  and  %ve  can  not 
help  but  see  that  our  example  in  ignoring  the  Sabbath  day 
has  a  very  demoralizing  infl^ience  upon  them.  Fourth 
— Because  we  believe  the  best  interests  of  the  com- 
pany we  serve,  as  well  as  ours,  will  be  promoted 
thereby,  and  because  we  believe  locomotive  engineers 
should  occupy  as  high  social  and  religious  positions  as 
men  in  any  other  calling.     Wc  know  the  question  will 


SUNDAY   TRAINS.  295 

be  considered  :  How  can  this  Sunday  work  be  avoided 
with  the  immense  and  constantly  increasing  traffic  ? 
We  have  watched  this  matter  for  the  past  twenty  years. 
We  have  seen  it  grow  from  its  infancy  until  it  has  ar- 
rived at  its  now  gigantic  proportions,  from  one  train 
on  the  Sabbath  until  we  now  have  about  thirty  each 
way  ;  and  we  do  not  hesitate  in  saying  that  we  can  do 
as  much  work  in  six  days,  with  the  seventh  for  rest, 
as  is  now  done.  It  is  a  fact  observable  by  all  con- 
nected with  the  immediate  running  of  freight  trains  that 
on  Monday  freight  is  comparatively  light  ;  Tuesday  it 
strengthens  a  little,  and  keeps  increasing  until  Satur- 
day ;  and  Sundays  are  the  heaviest  of  the  Week.  The 
objection  may  be  offered  that  if  your  lines  stop  the 
receiving  points  from  other  roads  will  be  blocked  up. 
In  reply,  we  would  most  respectfully  suggest,  that 
when  the  main  lines  do  not  run,  tributaries  would  only 
be  too  glad  to  follow  the  good  example.  The  ques- 
tion might  also  arise.  If  traffic  is  suspended  twenty- 
four  hours,  will  not  the  company  lose  one  seventh  of 
its  profits  ?  In  answer,  we  will  pledge  our  experience, 
health,  and  strength,  that  at  the  end  of  the  year  our 
employers  will  not  lose  one  cent,  but,  on  the  contrary, 
will  be  the  gainers  financially.  Our  reasons  are  these  : 
At  present,  the  duties  of  your  locomotive  engineers 
are  incessant,  day  after  day,  night  succeeding  night, 
Sunday  and  all,  rain  or  shine,  with  all  the  fearful  in- ' 
clemencies  of  a  vigorous  winter  to  contend  with.  The 
great  strain  of  both  mental  and  physical  faculties  con- 
stantly employed,  has  a  tendency  in  time  to  impair  the 
requisites  so  necessary  to  make  a  good  engineer. 
Troubled  in  mind,  jaded  and  worn  out  in  body,  the 
engineer  can  not  give  his  duties  the  attention  they 
should  have  in  order  to  best  advance  his  employer's 


296  THE   SABBATH   FOR   MAN. 

interests.  We  venture  to  say,  not  on  this  broad  con- 
tinent, in  any  branch  of  business  or  traffic,  can  be 
found  any  class  in  the  same  position  as  railroad  men. 
They  are  severed  from  associations  that  all  hold  most 
dear,  debarred  from  the  opportunity  of  worship,  that 
tribute  man  owes  to  his  God  ;  witnessing  all  those 
pleasures  accorded  to  others,  which  are  the  only  oases 
in  the  deserts  of  this  life,  and  with  no  prospect  of  re- 
lief. We  ask  you  to  aid  us.  Give  us  the  Sabbath  for 
rest  after  our  week  of  laborious  duties,  and  we  pledge 
you  that  with  a  system  invigorated  by  a  season  of 
repose,  by  a  brain  eased  and  cleared  by  hours  of  re- 
laxation, we  can  go  to  work  with  more  energy,  more 
mental  and  physical  force,  and  can  and  will  accomplish 
more  work  and  do  it  better,  if  possible,  in  six  days  than 
we  can  now  do  in  seven.  We  can  give  you  ten  days 
in  six  if  you  require  it,  if  we  can  only  look  forward  to 
a  certain  period  of  rest.  In  conclusion,  we  hope  and 
trust  that,  in  conjunction  with  other  gentlemen  of  the 
trunk  lines  leading  to  the  seaboard,  you  will  be  able 
to  accomplish  something  that  will  ameliorate  our  con- 
dition." 

That  is  a  classic  in  the  literature  of  capital  and 
labor,  and  the  refusal  to  grant  it  will  be  heard  from 
on  some  judgment  day,  in  this  world  or  the  other, 
or  both. 

Tlie  Raihvay  Age^  in  the  Spring  of  1883,  when  it 
was  gathering  many  opinions  in  regard  to  Sunday 
trains,  published  a  letter  from  a  freight  agent  which 
showed  that  in  addition  to  Sunday  trains  there  was 
usually  a  great  deal  of  needless  Sunday  work  re- 
quired of  railroad  men  in  shops  and  along  the  road. 
"The  result  is,"  he  says,  "that  a  large  propor- 
tion   of   the    employees    of    all   grades   are   ordered 


SUNDAY   TRAINS.  297 

on  duty."  He  suggests  that  railroad  superintendents 
should  require  weekly  reports  of  the  Sunday  work 
done  in  every  department,  that  it  may  at  least  be 
greatly  reduced,  and  then  closes  his  letter  to  railroad 
officers,  directors,  and  stockholders  with  this  appeal  : 
"  On  behalf  of  thousands  of  my  fellow  railroad  men 
who  are  too  much  deprived  of  their  Sunday  rest,  I 
would  enter  a  plea  with  managers  to  give  this  matter 
some  serious  consideration  and  receive  the  gratitude  of 
their  employees  as  well  as  improve  the  morals  of  their 
forces,  for  as  a  rule  the  best  and  most  reliable  men 
are  those  who  greatly  prefer  not  to  work  Sundays. 
These  do  not  usually  get  drunk  nor  strike,  and  gen- 
erally can  be  depended  upon.  Continual  Sunday 
work  is  a  source  of  great  dissatisfaction  among  men, 
who  often  feel  a  loss  of  self-respect  and  of  the  respect 
of  others  on  that  account,  and  who  also  consider  that 
they  have  rights,  as  well  as  the  public  and  patrons  of 
the  road,  and  do  wish  the  advantages  of  Sunday 
privileges  of  attending  church,  or  at  least  of  having 
one  day  in  the  week  they  can  call  their  own,  to  be 
spent  with  their  families.  These  claims  should  at  any 
rate  receive  careful  consideration  on  the  part  of  those 
in  authority  on  our  railroads.  Of  course  it  may  be 
said  that  those  who  do  not  want  to  work  on  Sunday 
can  seek  employment  elsewhere.  This  is  most  cer- 
tainly true ;  but  the  question  arises,  Can  managers 
afford  to  dispose  of  the  matter  in  such  a  summary 
manner?"  • 

There  is  abundant  evidence  that  many  railroad  men 
feel  bitterly  the  curse  of  Sunday  work  to  body  and 
mind  and  morals.  One  of  them  said  :  **  Sir,  Sunday  is 
the  saddest  day  of  the  week  to  me."  Another,  with 
tears  in  his  eyes,  exclaimed,  in  response  to  words  of 


298  THE   SABBATH    FOR   MAN. 

sympathy  :  "  Those  cursed  Sunday  trains  !"  Another 
railroad  man,  when  spoken  to  kindly,  in  consequence 
of  his  being  found  partially  intoxicated,  said,  with 
much  feeling  :  "  I  assure  you,  sir,  I  never  drank  till  I 
took  up  this  Sunday  work,  but  now  I  get  so  depressed 
with  endless  toil  that  I  think  I  should  kill  myself  if  I 
did  not  drink." 

(2)  Let  us  now  hear  what  railroad  managers  have  to 
say  in  regard  to  Sunday  railroad  work. 

A  classic  from  the  standpoint  of  the  railway  officer, 
worthy  to  stand  in  history  beside  the  foregoing  peti- 
tion of  the  locomotive  engineers,  is  the  following  letter 
from  the  president  of  the  Louisville,  New  Albany  and 
Chicago  Railway  : 

"  Louisville,  April  19,  1883. 
*'  Jo  Jin  McLeod,  Esq.,  General  Superintendeftt  L.,  N,  A. 
and  C.  Railzvay,  Louisville,  Ky, 
'■'■  Dear  Sir  :  In  the  future  operations  of  the  Louis- 
ville, New  Albany  and  Chicago  Railway  it  is  directed 
that  so  far  as  possible  no  work  be  done,  or  trains  be 
run,  upon  the  Sabbath  day.  You  will,  on  the  first  of 
May,  stop  all  trains  on  the  Sabbath,  except  the  even- 
ing passenger  one.  Some  questions  concerning  mail 
transportation  have  arisen,  and  if  this  train  is  not 
required  I  shall  issue  a  further  order  concerning  it. 
In  case  of  perishable  goods  or  live  stock,  it  may  be 
necessary  to  do  some  work,  but  you  will  avoid  this 
where  it  can  safely  and  properly  be  done.  You  will 
in  the  future  run  no  excursion  trains  of  any  kind, 
for  any  purpose,  on  the  Sabbath.  This  order  applies 
to  camp-meeting  trains.  If  Christian  people  can  not 
find  other  places  for  worship,  this  company  will 
not   violate   Divine   and   civil   law.   and   deny  its  em- 


SUNDAY   TRAINS.  299 

ployees  the  essential  rest  of  the  Sabbath  to  carry 
them  to  camp-meeting  grounds.  I  am  also  informed 
that  a  number  of  the  company's  employees  have 
conscientious  scruples  against  any  work  on  the  Sab- 
bath. There  are  likely  others  who  do  not  feel  so 
strongly  on  this  subject.  Under  no  ordinary  circum- 
stances must  any  employee,  who  objects  on  the  grounds 
of  his  religious  convictions,  be  ordered  or  r^uired  to 
do  any  service  on  the  Sabbath.  If  any  difficulties  arise 
in  the  execution  of  this  regulation,  you  will  please  re- 
port them  to  me  for  consideration,  and  you  will  also 
notify  the  employees  of  their  right,  on  conscientious 
grounds,  to  be  fully  protected  in  the  observance  of  a 
day  of  rest.     I  remain,  yours  truly, 

''  Bennett  H.  Young,  President." 

This  letter  attracted  the  attention  of  T/ie  Railway 
Agey  of  Chicago,  which  obtained  a  fuller  expression 
from  President  Young  for  publication.  He  wrote  as 
follows  :  "  The  laws  of  God  and  the  laws  of  man  are 
conclusive  on  this  point,  forbidding  labor  on  the 
Sabbath  day  ;  and  every  railway  manager  operating  a 
road  on  that  day  violates  human  and  Divine  com- 
mand, and  by  forcing  his  employees  to  do  the  same, 
sets  before  them  a  continual  example  and  practice  of 
the  disregard  of  the  highest  obligations.  There  is 
nothing  in  the  business  of  railways  which  in  the 
nature  of  the  case  makes  them  an  exception  to  these 
laws,  or  lifts  them  above  t^ese  considerations.  They 
are  not  a  distinct  or  separate  class,  but  incur  the  same 
liabilities  and  duties  as  other  corporations  and  citi- 
zens. .  .  .  The  most  defenseless  property  is  that  of 
railways.  Stretched  out  along  lines  reaching  sometimes 
thousands  of  miles,  it  is  simply  impossible  to  defend  it 


300  THE   SABBATH   FOR   MAN. 

from  sudden  or  organized  aggression.  The  riots  of 
1877  taught  some  valuable  lessons  on  this  point. 
Railway  corporations  in  times  of  trouble  are  simply  at 
the  mercy  of  employees,  and  the  damage  done  can  only 
be  determined  by  the  extent  and  violence  of  the  pas- 
sions exhibited.  If  every  man  in  America  were  made 
a  policeman  it  would  be  impossible  to  defend  all  the 
railway  pftDperty  in  this  country  ;  and,  as  a  conse- 
quence, railroad  corporations  are  more  dependent  upon 
the  protection  of  the  law-abiding,  moral,  and  Chris- 
tian sentiments  than  any  other  class  of  property- 
owners.  Are  railway  men,  therefore,  wise  in  thus 
doing  what  they  can  to  teach  and  train  their  employees 
to  violate  the  Sabbath,  and  with  impunity  to  break  the 
laws  of  the  State  made  for  their  protection  ?  Would 
it  not  be  wiser  to  do  everything  possible  to  encourage 
religion  and  a  respect  for  these  laws,  and  thus  encour- 
age the  sentiments  which  go  furthest  in  the  protection 
of  the  rights  of  property  and  life  ?  There  are  said  to 
be  in  the  railway  service  of  this  country  five  hundred 
thousand  employees.  It  is  probable  that  more  than 
one  half  of  these,  at  some  time,  are  required  to  do 
Sunday  service.  The  results  of  thus  requiring  two 
hundred  and  fifty  thousand  persons '''' to  violate  the 
Sabbath,  solely  to  make  money  for  corporations,  and 
this  by  direct  corporate  command,  are  of  incalculable 
injury,  not  only  to  these  parties,  but  to  society  at  large. 
Men  within  my  knowledge  are  every  Sabbath-day 
compelled  to  do  work  in  direct  contravention  of  their 
religious  scruples.  It  Is  safe  to  assume  that  one  half 
of  these  employees  are  Christians  ;  and  this  evil,  there- 
fore, becomes  the  more  appalling.  When  you  con- 
sider how  these  men,  from  fear  of  losing  their  places, 
are   compelled    to    do   this   labor   (much  of  which  is 


SUNDAY   TRAINS.  3OI 

totally  unnecessary,  and  is  the  result  of  indifference 
or  cupidity  on  the  part  of  the  managers  and  stock- 
holders), it  becomes  a  monstrous  wrong  against  the 
religion  and  family  rights  of  these  employees.  And  this 
compulsory  violation  of  their  duties  as  Christians  and 
citizens  teaches  them  to  violate  all  other  laws  of  the 
State,  and  prepares  them  not  only  for  indifference  to 
the  interests  of  a  corporation  itself,  but  for*the  mani- 
festation of  a  disregard  for  all  wise  precepts  and  re- 
strictions. This  is  probably  the  worst  feature  of  the 
whole  custom.  No  man,  in  the  nature  of  the  case, 
will  be  true  to  an  employer  who,  for  mere  gain,  demands 
of  him  a  violation  of  his  conscientious  scruples." 

Even  though  this  brave  railroad  president  was  able 
to  hold  his  place  only  for  a  short  time,  and  had  to  give 
way  to  one  who  would  run  Sunday  trains,  his  name 
will  ever  be  honored  as  the  leader  of  a  great  reform, 
which  others  will  carry  forward  to  victory. 

These  letters  from  Bennett  Young  called  out  a  letter 
from  the  president  of  the  Michigan  Central  Railway, 
dated  at  Detroit,  May  14th,  1S83,  i^  v/hich  he  says  : 
*'  I.  If  all  railroad  companies  competing  for  the  same 
class  of  traffic  from  and  to  common  points  zvere  in  ac- 
cord, it  zvould  be  practicable  to  a  very  large  extent  to 
abandon  the  running  of  railway  trains  on  the  Sabbath 
day.  The  chief  difficulty  is  that  in  these  days  of  sharp 
competition  time  has  become  such  an  important  ele- 
ment that  if  one  railroad  company  would  voluntarily 
cease  its  traffic  for  one  day  during  the  week,  while  others 
continued,  it  would  lose  largely  thereby.  Yet,  for 
example,  were  each  of  the  trunk  lines  to  absolutely  re- 
fuse to  exchange  traffic  of  any  kind  with  their  connec- 
tions, from  6  P.  M.  Saturday  until  Monday  morning,  it 
would  be  a  simple  matter  for  these  trunk  lines,  as  well 


302  THE   SABBATH   FOR   MAN. 

as  for  their  Western  connections,  to  so  arrange  the 
movement  of  traffic  as  to  practically  do  away  with  the 
running  of  Sunday  trains.  2.  There  is  no  question  as 
to  the  desirability  of  prohibiting  Sunday  work  on  rail- 
ways. The  law  of  nature,  to  say  nothing  of  the  high- 
er law,  requires  that  man  should  have  rest  one  day  in 
seven.""  Is  there  any  reason  why  a  railway  engineer  or 
conductor  is  not  entitled  to  his  rest  as  much  as  a  mer- 
chant or  manufacturer?  3.  This  company  has  endeav- 
ored to  so  arrange  the  runs  of  its  trainmen  and  engineers 
as  to  bring  them  home  on  Sunday,  but  little  can  be 
done  in  that  direction  without  the  concerted  action  on 
the  part  of  all  companies  interested  in  the  same  traffic. 
4.  I  do  not  believe  at  the  end  of  the  year  the  loss  in  traf- 
fic would  be  appreciable  were  all  Sunday  work  stopped, 
and  in  the  better  morale  of  the  men  the  railway  com- 
panies would  be  abundantly  paid  for  doing  away  with 
work  on  this  day.  5.  While  the  public  would  no  doubt 
at  first  be  dissatisfied  at  the  cessation  of  Sunday  work, 
and  would  claim  injury  thereby  in  the  matter  of  deten- 
tion to  freight  and  delay  to  mails,  it  is  difficult  to  see 
how  such  injury  could  really  exist,  were  the  practice  of 
doing  away  with  Sunday  work  made  uniform  on  all 
roads.  As  an  example,  at  one  time  it  was  thought 
necessary  for  each  of  the  Omaha  roads  to  run  a  train 
from  Chicago  Sundays  ;  after  a  while  this  was  changed 
so  that  a  train  left  each  Sunday  on  one  only  of  the 
three  roads.  This  caused  at  first  some  dissatisfaction, 
but  it  soon  passed  away,  and  the  result  of  the  experi- 
ment, so  far  as  I  have  been  able  to  learn,  was  entirely 
satisfactory.  The  effect  of  this  constant  and  never-end- 
ing work  is  not  only  injurious  to  the  men  themselves, but 
most  deplorable  to  their  families.  ...  To  bring  about 
a  cessation  of  Sunday  work  now  would  be  much  less  dif- 


SUNDAY   TRAINS.  303 

ficult  than  is  would  have  been  a  few  years  since.  All 
over  the  country  railway  companies  are  grouping  them- 
selves into  associations  for  the  exchange  of  traffic,  the 
maintenance  of  rates,  and  the  better  carrying  out  of 
agreements,  such  as,  for  example,  the  Trunk  Line  Com- 
mittee, the  Joint  Executive  Committee,  the  South- 
western Railway  Association, and  many  others.  If  these 
companies  can  come  together  on  short  notice  to  arrange 
for  any  and  all  questions  of  mutual  interest,  it  would 
be  a  simple  matter,  were  this  question  of  Sunday  work 
properly  considered,  to  bring  about  a  reform  in  the 
same. 

The  Railway  Age  says  editorially,  in  the  same  issue 
with  this  letter  (May  24th,  1883)  :  ''  Mr.  Ledyard's  con- 
viction that  he  and  other  railway  managers  are  all  com- 
mitting a  fearful  mistake  in  allowing  the  continuance 
and  rapid  growth  of  this  Sunday  labor  is  held,  we  be- 
lieve,  by  the  great  majority  of  railway  officer s,^^~  and  it  is 
to  be  hoped  that  in  their  personal  and  public  consideration 
of  the  great  problems  of  railway  management  they  will 
give  that  serious  attention  to  this  subject  which  its  im- 
portance demands." 

The  Delaware,  Lackawanna  and  Western  Railroad 
Company,  famous,  in  connection  with  the  controlling 
influence  of  Hon.  Wm.  E.  Dodge,  for  standing  alone 
in  Sabbath  observance  among  the  great  trunk  lines, 
has  been  heard  from  anew  on  this  question  in  the  fol- 
lowing letter  from  its  president,  Samuel  Sloan,  which 
was  published  in  1884  by  the  New  York  Sabbath  Com- 
mittee :  '  It  seems  to  me  that  all  railroad  managers 
must  sympathize  with  efforts  to  diminish  '  Sunday  la- 
bor,' now,  I  regret  to  see,  on  the  increase.  In  my 
judgment  the  necessityy  so  much  urged,  does  not  exist, 
nor  do  the  public  demand  from  railroad  management 


304  THE   SABBATH   FOR   MAN. 

more  work  than  ordinary  labor.  Railroad  men  have  a 
right  to  rest  one  day  in  seven  and  to  observe  the  Sab- 
bath as  much  as  any  other  of  our  fellow-citizens.  It 
must  be,  and  is  conceded  by  all  interested,  that  health 
and  good  discipline  are  promoted  by  this  rest.  I  think 
that  it  would  be  an  easy  matter  for  the  Trunk  Line 
Commission  to  take  up  the  subject,  and  refer  it  to  a 
committee  to  report  some  regulations,  or  agree  upon 
certain  trains  that  may  be  deemed  necessary  to  meet  any 
reasonable  demands  of  competing  interests  or  the  pub- 
lic wants  in  regard  to  perishable  property." 

This  letter  calls  up  the  remark  of  Mr.  Dodge  in  his 
address  at  the  Boston  Sabbath  Convention:  *' I  tell 
our  directors  that  if  they  compel  conductors  to  break 
the  Fourth  Commandment,  they  have  no  right  to  ex- 
pect them,  to  keep  the  Eighth." 

The  Christiait  Statesman  of  June  26th,  1884,  com- 
menting on  several  of  these  replies  of  railroad  managers, 
and  others  less  favorable,  published  in  a  leaflet*"  by  the 
New  York  Sabbath  Committee,  says  :  '*  Two  things 
are  forced  upon  our  mind  by  the  attentive  perusal  of 
these  letters.  First,  railroad  men,  with  hardly  an  ex- 
ception, are  uneasy  in  mind,  dissatisfied  with  them- 
selves, and  vaguely  conscious  that  they  are  working 
against  the  best  interests  of  the  community,  in  the 
course  which  they  are  now  pursuing.  Yet  they  are  per- 
sisting in  that  course,  and  pleading  various  forms  of 
'necessity'  as  an  excuse.  And  the  'necessity'  is 
often  of  the  very  flimsiest  character.  So  long  as 
Christian  men  in  their  discussion  of  this  subject  meet 
the  railroad  men  on  this  half-way  ground,  nothing  of 
substantial  value  will  ever  be  gained.  The  limits  of 
this  necessity  it  will  always  be  impossible  to  define. 
The  concession  will  be  like  a  deliberate  proposal  to  re- 


SUNDAY   TRAINS.  305 

pair  a' dike,  leaving  one  small  hole  through  which  the 
excess  of  waters  may  percolate  and  do  no  harm.  The 
end  will  always  be  to  sweep  away  the  dike.  No  prin- 
ciple cuts  the  Gordian  knot  of  perplexities  which  rail- 
road men  weave  perpetually  for  the  conscience  of  the 
country  but  this  :  The  essential  wickedness  and  Heedless- 
ness of  either  fi'eigJit  0?'  passenger  traffic  along  railroad 
lines  on  the  Sabbat Ji.  .  .  .  The  second  reflection  com- 
pelled by  these  utterances  is  that  reform  at  this  point 
is  not  to  be  expected  from  within  railroad  circles. 
Argument,  remonstrance,  entreaty,  on  the  part  of  the 
Christian  public,  will  be  of  no  avail.  These  men  are 
held  in  the  meshes  of  a  vast  and  complicated  system 
from  which  a  more  vigorous  conscience  than  is  revealed 
by  any  of  their  number  would  be  necessary  to  enable 
them  to  break  away.  It  is  here  as  in  other  matters — 
deliverance  must  come  from  without.  Those  who  suf- 
fer themselves  to  remain  in  such  corporations  and 
receive  the  fruits  of  Sabbath-breaking  toil  are  not  the 
men  to  devise  and  carry  out  a  reformation.  The  only 
power  which  can  reach  the  case  is  the  power  of  law. 
This  is  plainly  indicated  by  President  R.  S.  Hayes, 
who  says  :  '  Until  the  proper  action  is  taken  by  the 
public  in  the  form  of  amended  laws  and  revised  rulings, 
relieving  the  roads  from  liabilities  resulting  from  the 
suspension  of  transportation,  a  certain  amount  of  Sun- 
day labor  must  of  necessity  be  performed.'  It  appears 
from  this  that,  under  the  laws  of  the  States  and  the 
decisions  of  the  courts,  the  railroads  are  actually  com- 
pelled to  hurry  freight  and  passengers  to  their  destina- 
tion regardless  of  the  Sabbath,  and  are  liable  for  dam- 
ages if  they  refuse  to  do  so.  Is  it  not  plain  that  the 
law  must  be  set  right  ;  must  be  reversed  if  it  decrees 
such  wrong,  and  relieved  of  its  ambiguity  if  it  is  misin- 


3o6  THE   SABBATH   FOR   MAN. 

terpreted,  before  we  can  expect  any  general  reforma- 
tion?" 

During  the  sessions  of  the  famous  International  Sab- 
bath Congress  at  Geneva,  a  conference  of  chief  engineers 
and  directors  of  railways  in  Switzerland  and  France 
was  held,  in  which  the  belief  was  expressed  that  Sun- 
day traffic  cotild  be  greatly  diminished  without  pecu- 
niary loss,  and  ought  to  be  even  at  the  risk  of  such 
loss.  In  any  land  a  fevv^  such  directors  can  stop  the 
Sunday  trains.  In  railroad  matters  the  proverb  is 
doubly  true  :  '*  It  does  not  take  many  to  make  a  ma- 
jority." 

There  are  suggestive  hints  for  railroad  managers 
and  men  in  the  following  incidents  about  Col.  Charles 
E.  Hammond,  the  first  superintendent  of  the  Chicago, 
Burlington  and  Quincy  Railroad,  contributed  by  H. 
L.  Hammond,  who  writes:  '*  My  brother  did  not  as- 
sume that  all  work  could  be  suspended  on  Sunday,  but 
he  sought  to  reduce  the  amount  to  the  minvnuni,  and 
tried  to  make  such  arrangements  that  all  the  em- 
ployes might  have  a  rest.  He  was  firm  in  the  convic- 
tion that  the  best  interests  of  the  road,  as  v/cU  as  of 
the  men,  required  the  keeping  of  the  Sabbath.  When 
superintendent  of  the  C,  B.  and  Q.,  he  sent  an 
order  to  the  Aurora  workshops  that  all  unnecessary 
Sunday  work  should  be  discontinued,  and  explained 
the  order  to  mean  all  work  not  needed  to  start  the 
cars  on  time  Monday  morning.  When  it  Avas  repre- 
sented that  the  brasses  on  the  engines  must  be  polish- 
ed on  Sunday,  he  telegraphed  :  *  If  there  are  any 
brasses  that  can  not  be  kept  bright  without  Sunday 
labor,  let  them  be  painted  black.'  "  Mr.  Fairweather, 
formerly  an  employee  of  the  Chicago,  Burlington  and 
Ouincy  Railroad,  tells  this  characteristic  anecdote  of 


SUNDAY   TRAINS.  307 

Colonel  Hammond  :  ''A  director  and  one  of  the  larg- 
est stockholders  of  the  road  and  I  were  stopping  at 
the  Tremont  House,  Chicago,  one  Sunday.  He  said 
to  me,  *  Go  and  tell  Col.  Hammond  I  want  to  see  him 
this  morning.*  *  Why,  it  is  Sunday,  and  I  don't 
think  he'll  come.'  'Yes,  he  will  ;  of  course  he'll  come 
if  you  tell  him  for  me.'  I  went  reluctantly.  The 
Colonel  met  me  at  the  door,  and  when  I  told  my  errand 
he  straightened  up  till  he  seemed  about  eight  feet 
high,  and  replied,  '  Give  my  respects  to  Mr.  — ,  and 
tell  him  that  six  days  in  the  week  I  am  superintendent 
of  the  Chicago,  Burlington  and  Quincy  Railroad,  at 
his  service,  but  this  is  my  Sabbath.     Good-morning.'  " 

Why  should  not  railroad  men  adopt  that  sentiment 
and  say,  when  called  on  for  Sunday  work,  I  am  a 
railroad  employee  for  six  days  in  the  week,  but  this  is 
my  Sabbath,  and  I  will  not  work  upon  it  ?  Why  not 
strike  once  against  Sunday  work,  and  not  always  for 
higher  wages  ? 

There  are  such  heroes,  and  they  seldom  become 
martyrs,  except  in  the  prophecies  of  their  timid  com- 
rades. Honesty  seldom  brings  one  the  crown  of 
martyrdom,  but  oftener  the  crown  of  success. 

Girard,  the  infidel  millionaire  of  Philadelphia,  one 
Saturday  ordered  all  his  clerks  to  come  on  the  morrow 
to  his  wharf  and  help  unload  a  newly-arrived  ship. 
One  young  man  replied  quietly,  '*  Mr.  Girard,  I  can't 
work  on  Sunday."  ''You  know  our  rules. "  "Yes, 
I  know.  I  have  a  mother  to  support,  but  I  can't 
work  on  Sunday."  "Well,  step  up  to  the  desk,  and 
the  cashier  v/ill  settle  with  you."  For  three  weeks  the 
young  man  could  find  no  work,  but  one  day  a  banker 
came  to  Girard  to  ask  if  he  could  recommend  a  man 
for  cashier  in   a  new   bank.     This   discharged  young 


308  THE   SABBATH   FOR   MAN. 

man  was  at  once  named  as  a  suitable  person.  '*  But," 
said  the  banker,  * '  you  dismissed  him. "  ' '  Yes,  because 
he  would  not  work  on  Sunday.  A  man  who  would 
lose  his  place  for  conscience  sake  would  make  a  trust- 
worthy cashier."     And  he  was  appointed. 

That  stoiy  is  but  one  of  many.  I  will  add  another  as 
told  by  the  Hon.  Wm.  E.  Dodge  in  an  address  on  the 
Sabbath  :  '^  I  had,  as  a  teacher  in  my  Sunday-school,  a 
man  who  for  many  years  ran  the  morning  express  on  the 
New  York  and  New  Haven  road.  One  winter  morn- 
ing, as  he  came  into  Sunday-school,  he  said  to  me, 
*  Mr.  Dodge,  I  suppose  I  have  lost  my  position  on  the 
road.*  I  said,  'What  has  happened?'  for  I  knew  he 
was  in  all  respects  a  first-class  man,  receiving  the  very 
highest  wages,  and  had  never  met  with  any  serious  ac- 
cident. Said  he,  *  The  superintendent  sent  for  me 
early  this  morning,  to  get  out  my  engine  to  open  the 
road,  as  there  had  fallen  a  deep  snow  during  the  night. 
I  sent  word  that  on  any  other  day  I  was  ready  to  do 
any  extra  work,  but  I  could  not  come  on  the  Sabbath. 
Before  I  had  finished  my  breakfast,  peremptory  orders 
came  for  me  to  come  at  once  and  get  out  my  engine. 
I  replied  that  I  was  just  going  to  my  Sabbath-school, 
and  could  not  come  ;  and  I  presume  I  shall  get  my 
discharge  to-morrow.'  I  said,  *  Go  early  in  the  morn- 
ing to  the  superintendent,  and  say  that,  although  you 
are  only  engaged  to  run  the  express  train,  yet  at  any 
time,  day  or  night,  if  anything  special  should  happen, 
you  would  be  ready  to  do  what  you  could  for  the  com- 
pany, but  can  not  work  on  Sunday.  And  if  you  are 
dismissed  I  will  secure  you  a  first-rate  position  on  a 
road  in  which  I  am  interested,  that  never  runs  on  Sun- 
day.' The  next  Sabbath  he  told  me  that  he  began  to 
speak  to  the  superintendent,  but  he  stopped  him,  and 


SUNDAY   TRAINS.  309 

said,  '  I  respect  your  position,  and  you  shall  never  be 
called  on  for  Sunday  work  again.'  A  few  months  after 
there  occurred  to  that  express  train  the  awful  accident 
at  Norwalk  Bridge,  which  cost  so  many  valuable  lives 
and  over  two  hundred  and  fifty  thousand  dollars  to 
the  company.  I  at  once  supposed  my  good  teacher 
had  ^  gone  to  his  home,'  and  made  my  way  to  the 
office  of  the  company,  to  find  instead  that  he  had  been 
permitted  to  leave  for  a  few  days  on  important  busi- 
ness, and  the  train  had  been  put  in  charge  of  a  former 
engineer  of  the  road,  who  had  just  returned  from  Cal- 
ifornia. '  Oh  !'  said  the  superintendent,  '  no  such  acci- 
dent could  have  happened  if  Smith  had  been  on  the 
engine.'  " 

Mr.  Dodge,  who  was  prominently  connected  with 
several  great  railroad  companies,  also  contributed  to 
the  discussion  of  Sunday  trains  the  following  important 
letter,  written  to  Rev.  Dr.  Clark,  of  Albany,  in  1882  : 
"  I  have  been  connected  for  nearly  half  a  century 
with  some  of  our  principal  railroads  :  was  twelve  years 
in  the  Erie,  commencing  when  it  was  in  Orange  Coun- 
ty and  remaining  till  after  its  completion  to  Dunkirk, 
when  they  soon  commenced  running  on  the  Sabbath, 
when  I  at  once  left  the  direction  ;  in  1843  ^  was  at  the 
opening  of  the  New  Jersey  Central,  putting  in  the  first 
shovelful  of  dirt  and  making  an  address.  I  remained 
a  director  till  1873,  during  all  of  which  time  it  was  a 
Sabbath-keeping  road.  During  the  summer  of  that 
year,  Mr.  Johnston,  its  president,  made  a  contract 
with  another  road  to  run  two  trains  on  Sunday.  When 
we  returned  in  the  early  fall,  the  subject  came  up  on 
the  question  of  approving  the  contract.  It  was  op- 
posed by  the  late  John  C.  Green,  Judge  Maxwell,  of 
Easton,  Pa.,  Mr.  Vrelinghuysen,  and  myself,  and  after 


310  THE   SABBATH   FOR   MAN. 

three  days'  discussion  Mr.  Maxwell  changed  his  vote 
and  the  action  of  the  president  was  approved.  I  sent 
in  my  resignation,  which  was  not  accepted,  and  I  at 
once  put  my  stock  (some  $130,000)  on  the  market, 
and  sold  it  at  116  to  118.  In  two  years  thereafter  it 
was  bankrupt,  the  stock  selling  for  10  cents.  I  was 
one  of  the  early  builders  of  the  Houston  and  Texas 
road,  and  for  seven  years  its  president,  during  which 
time  it  was  a  strictly  Sabbath-keeping  road  ;  but  it 
was  then  controlled  by  the  Morgans,  who  had  pur- 
chased largely  of  its  stock,  and  I  left  it,  and  it  has  now 
become  a  regular  Sabbath-breaking  road.  .  .  .  The 
Delaware,  Lackawanna  and  Western  road  was  formed 
in  my  ofBce  in  1851  by  my  inviting  some  hundred  gen- 
tlemen to  consider  the  project.  My  late  father-in-law, 
Anson  G.  Phelps,  made  the  first  subscription,  and  my- 
self the  second.  I  have  been  a  director  ever  since. 
It  has  grown  into  vast  proportions,  but  has  been  a 
strictly  Sabbath-keeping  road  and  greatly  prosperous. 
I  was  pleased,  some  years  ago  last  summer,  when  in 
the  office,  to  see  a  telegram  reply  just  made  by  the  presi- 
dent, Mr.  Sloan,  to  a  letter  from  a  Methodist  minister, 
asking  that  trains  might  be  run  on  Sunday  to  a  camp- 
meeting  some  fifteen  miles  from  Scranton.  The  reply 
was  short,  but  to  the  point  :  '  Our  trains  don't  run  on 
Sunday.'  We  have  just  completed  our  road  to  Buffa- 
lo as  a  through  line  to  Chicago,  and  I  tremble  for  fear 
of  the  future.  But  if  it  ever  runs  on  Sunday,  I  at 
once  close  my  connection  with  it.  No  one  can  esti- 
mate the  vast  value  to  our  country  from  the  construc- 
tion of  our  railroad  system.  It  has  done  more  than  all 
else,  and  but  for  it  our  country  would  hardly  have  ex- 
tended west  of  Chicago.  But  it  has  done  more  than 
all  other  things  to  destroy  our  Sabbaths,  and  it  is  be- 


SUNDAY   TRAINS.  3II 

coming  worse  and  worse  every  year."'  Many  roads 
now  use  the  Sabbath  for  making  up  their  freight  trains 
with  the  accumulated  freight  of  one  week,  thus  run- 
ning more  trains  on  Sunday  than  any  other  day  in  the 
week.  Also  that  day  is  the  special  day  for  repairs 
to  cars  and  engines,  and  the  shops  of  many  roads  are 
more  busy  than  other  days.  I  contend  that  by  this 
policy  the  roads  are  driving  from  them  their  best  and 
most  reliable  men,  and  making  the  bulk  of  their  em- 
ployees men  who  have  not  the  fear  of  God,  and  hence 
are  not  to  be  fully  trusted.  No  positions  are  more 
important  than  those  occupied  by  the  engineers  and 
conductors  of  our  railroads,  and  if  they  are  not  honest 
and  conscientious  men,  and  also  sober  vien,  those  who 
travel  run  great  risks  as  well  as  the  owners.  .  .  .  The 
time  has  come  when  Christian  men  must  realize  the 
fact  that  when  they  become  stockholders  they  are  part- 
ners^ and  will  be  held  responsible  by  God  if  they  con- 
tinue as  partners  in  roads  that  are  breaking  His  com- 
mandments. It  is  entirely  within  the  power  of  the 
Christian  stock  and  bond  holders  to  stop  the  running 
of  trains  on  the  Sabbath.  Let  it  once  be  well  understood 
that  our  Christian  men  will  not  hold  stock  or  bonds 
on  roads  running  on  Sunday,  and  a  large  portion  of 
the  roads  would  see  that  in  order  to  maintain  the  price 
of  the  securities  they  must  respect  the  feelings  of  the 
best  men  in  the  country,  who  are  now  holders  of  hun- 
dreds of  millions  of  stock  and  bonds  in  these  roads." 

More  Christians  are  needed  who,  like  Mr.  Dodge, 
will  not  even  have  so  much  part  in  the  destruction  of 
the  Sabbath  as  Saul  had  in  the  death  of  Stephen,  that 
of  silently  consenting  to  its  death  by  withholding  their 
protests  or  not  withholding  their  investments  from 
Sabbath-breaking  corporations.      If  every  stockholder 


313  THE   SABBATH    FOR   MAN. 

who  does  not  approve  of  Sunday  trains  would  even  put 
his  disapproval  on  record  in  an  earnest  letter  to  the  di- 
rectors, the  pile  would  not  be  swept  away  without  im- 
pression. 

It  is  a  suggestive  fact  that  the  special  Sunday  trains 
and  Sunday  excursions  on  one  of  the  railroads  of 
England — the  London,  Chatham  and  Dover  line — • 
were  stopped  in  1873,  through  the  efforts  of  several 
Sabbath  committees,  by  a  majority  vote  of  the  stock- 
holders in  their  annual  meeting.  The  resolution 
which  the  directors  finally  accepted  was  the  following  : 
**  That  having  regard  to  the  many  evils  which  attend 
the  system  of  Sunday  excursions — especially  those  to 
the  French  coast — and  recognizing  the  right  of  our 
employees  of  all  grades  to  the  rest  of  the  Lord's-day, 
this  meeting  of  proprietors  makes  it  an  earnest  request 
to  the  directors  that  they  will  run  no  more  Sunday 
excursions  themselves,  and  that  they  will  decline  to 
supply  special  Sunday  trains  to  the  National  Sunday 
League,  or  any  other  persons  or  bodies  applying  for 
them,  except  for  such  restricted  conveyance  of  pas- 
sengers as  seems  called  for  on  the  ground  of  public 
necessity." 

There  ought  to  be  at  least  one  law-abiding  and 
humane  stockholder  in  each  railroad  corporation  brave 
enough  to  move  a  similar  but  stronger  resolution, 
and  put  his  associates  to  the  test,  that  it  may  be 
known  whether  Christian  corporators  as  well  as  their 
corporations  are  conscienceless."^  One  of  the  most 
important  things  to  be  done  by  the  pulpit  and  re- 
ligious press  is  to  rouse  in  Christians  who  are  stock- 
holders in  the  great  corporations  that  are  said  to 
have  no  souls,  a  sense  of  their  "  individual  responsi- 
bility to  God  "  for  the  Sabbath-breaking  of  these  cor- 


SUNDAY   TRAINS.  313 

porations.  The  wealth  of  our  land  is  three  fourths  of 
it  in  the  hands  of  nominally  Christian  men.  They 
own  a  majority  of  the  stock  in  many  railroads  and 
other  stock  companies.  Western  railroads  would  not 
so  generally  crush  the  Sabbath  beneath  their  restless 
wheels  if  Christian  stockholders  in  the  East  adopted 
the  rule  of  Hon.  William  E.  Dodge,  that  they  would 
not  hold  stock  in  Sabbath-breaking  corporations.  So 
the  mines  of  Nevada  and  elsewhere,  whose  Sabbath- 
less men  are  being  ruined  in  body  and  soul,  are  owned 
largely  by  Christians  in  old  and  New  England,  few  of 
whom  have  even  expressed  a  wish  to  their  mine  super- 
intendents as  to  Sabbath  observance.  One  of  the 
curiosities  of  the  recent  discussions  of  Sunday  trains 
is  that  two  intelligent  editors,  one  secular,  the  other 
religious,  have  laid  the  responsibility  for  this  crime 
against  human  and  Divine  law  on  the  impersonal 
"public,"  in  the  following  fashion:  "The  responsi- 
bility for  the  running  of  Sunday  trains  must  certainly 
in  the  end  be  placed  upon  the  patrons  of  the  roads." 
**  The  post-office  authorities  are  blamed  for  distributing 
the  mails  on  Sunday,  and  the  railway  corporations  are 
censured  for  running  their  trains  on  Sunday,  whereas 
whatever  blame  rests  in  the  premises  rightly  lies  at  the 
door  of  the  Christian  people  v/ho  directly  demand — or 
at  least  avail  themselves  of — these  facilities."  Yes,  the 
patrons  of  Sunday  mails,  Sunday  trains,  and  Sunday 
newspapers,  are  wholly  to  blame  for  the  evils  resulting 
from  them,  precisely  as  \\\^  patrons  of  Sunday  saloons 
are  ivholly  to  blame  for  that  violation  of  law.  The 
hands  of  those  who  put  on  the  attractive  trains  and 
open  the  attractive  saloons  are  quite  as  clean  as  Pilate's 
after  he  yielded  to  the  demand  of  the  mob  and  cruci- 
fied another  of  God's  earthly  representatives.     "  Thou 


314  THE   SABBATH   FOR   MAN. 

knowest  the  people  that  they  are  bent  on  mischief." 
They  are  to  blame  when  stockholders  fatten  their 
golden  calf  in  the  hours  that  belong  to  God  for  wor- 
ship and  to  man  for  rest. 

Even  Christian  men  sincerely  repeat  the  excuse  of 
the  railroad  magnates,  that  "  trains  could  not  properly 
be  stopped  wherever  Sunday  happened  to  catch  them," 
as  if  that  were  not  the  very  thing  which  used  to  be 
done  before  Sunday  trains  were  common.  Travelers 
easily  adjusted  themselves  to  the  plan,  and  could  do 
so  again,  it  being  no  more  expensive  to  stop  at  a  hotel 
than  to  ride  in  a  palace  car. 

Those  who  are  neither  railroad  men  nor  shareholders 
can  help  on  this  reform  by  an  example  which  gives  no 
countenance  to  Sunday  railroading,  either  in  the  form 
of  local  excursions  or  "  through  trains,"  which  last 
even  Christians  often  take  on  Saturday  night  in 
Chicago  in  order  to  reach  New  York  on  Mondav 
morning,  saving  a  day  for  mammon  by  robbing  the 
soul  and  God.  If  you  speak  in  their  presence  against 
these  Sunday  trains,  the  defense  usually  is  that  they 
enable  sons  to  get  more  promptly  to  the  bedsides  of 
their  dying  fathers.  To  look  at  the  Monday  morning 
trains  in  Chicago  and  New  York  one  would  think  that 
some  weekly  epidemic  was  wont  to  strike  a  thousand 
fathers  in  each  city.  A  Christian  father  would  surely 
prefer  to  die  without  seeing  his  son,  if  need  be,  than 
to  have  the  railroads  sustain,  for  the  benefit  of  dying 
fathers,  a  custom  that  robs  half  a  million  men  in  Great 
Britain  and  the  United  States  of  their  Sabbath  rest. 

Beyond  a  consistent  example,  good  citizens  can  do 
much  to  restrain  the  evils  resulting  from  Sunday 
trains  and  boats  after  the  fashion  suggested  by  the 
following  incidents. 


SUNDAY  TRAINS.  315 

The  people  of  Hastings,  near  New  York  City,  where 
there  are  two  picnic  groves,  which  are  frequented  by 
the  noisy  and  often  indecent  crowds  that  land  from 
excursion  boats  and  swarm  through  private  grounds, 
finally  took  vigorous  action  in  the  matter,  and  on 
complaint  of  the  village  trustees  a  temporary  injunc- 
tion was  secured  against  the  landing  of  excursion 
parties  at  these  groves  on  any  day  of  the  week.  On 
the  final  hearing  the  injunction  was  suspended  only 
on  the  stipulation  that  excursions  on  week-days  be 
allowed  to  land  provided  no  beer  or  liquor  is  sold, 
and  that  no  excursion  party  should  land  on  Sunday. 
From  the  subsequent  Legislature  ^°  a  law  was  obtained 
which  confers  upon  the  trustees  of  incorporated  vil- 
lages authorit}''  to  regulate,  and  in  proper  cases  to 
prohibit,  the  landing  within  the  village  of  excursion 
boats. 

A  few  years  ago  a  Sunday  excursion  by  steamer 
to  Rockport,  Mass.,  was  extensively  advertised  in 
Boston.  A  few  earnest  men  in  that  little  town  de- 
termined to  prevent  such  an  attack  upon  the  quiet  and 
morality  of  their  homes.  '*  A  petition  to  the  selectmen 
was  signed  by  the  people.  A  remonstrance  was 
addressed  to  the  proprietors  by  the  officers  of  the 
town.  A  respectful  reply  was  received,  and  the  project 
abandoned.  Again,  the  next  year,  a  very  attractive 
Sabbath  excursion  was  advertised  to  start  on  a  steamer 
at  about  the  hour  of  morning  church  service.  The 
boat  was  a  beautiful  one,  the  objective  point  one 
everybody  wished  to  see,  the  fare  exceptionally  low. 
Handbills  were  placed  in  all  the  houses  and  stores. 
The  children  were  on  the  quivive,  and  the  Sunday  trip 
was  becoming  the  town's  talk.  The  pastor  of  the 
principal  church,  on  reading  one  of  the  handbills,  wrote 


3l6  THE   SABBATH    FOR   MAN. 

a  protest  against  such  desecration  of  the  Lord's-day, 
addressed  to  the  proprietor  of  the  steamer,  beseeching 
him,  in  the  name  of  good  order  and  the  religious  ob- 
servance of  the  day,  not  to  send  the  boat.  This  peti- 
tion was  read  to  the  selectmen,  and  they  wrote  a  letter 
to  accompany  it,  of  similar  purport.  A  prayer-meet- 
ing of  sixty-five  persons  asked  Divine  direction,  and 
appointed  one  of  their  number  to  further  this  request. 
A  telegram  was  sent  to  the  distant  proprietor  of  the 
steamer,  notifying  him  that  the  letter  and  protest  were 
on  their  way.  To  the  former  were  affixed  the  names 
of  every  Protestant  pastor  and  forty  citizens.  This 
was  all  done  Friday  evening  and  Saturday  morning. 
On  Sunday  evening  .the  aroused  attention  of  the 
people  was  directed  to  Sabbath  observance  by  a  large 
union  meeting,  in  the  most  capacious  church.  The 
steamer  did  not  come.  The  lessee  wrote,  indicating 
his  regret  and  apologizing  for  the  attempt,  expressing 
his  sorrow  for  the  publicity  given  the  matter,  and 
declaring  that  he  would  readily  have  heeded  a  more 
private  request  to  forbear. 

"  Now  what  was  gained  ?  (i)  Public  attention  was 
directed  to  the  sacredness  of  the  Sabbath.  (2)  An 
incipient  attempt  at  its  desecration  was  nipped  in  the 
bud.  (3)  Moral  courage,  such  as  is  needed  to  meet 
intemperance  and  other  flagrant  immoralities,  was 
aroused  and  confirmed  in  good  people  who  had  too 
often  timidly  shrunk  from  disagreeable  duties,  and  suf- 
fered God's  law  and  their  own  rights  to  be  recklessly 
trampled  upon  by  the  thoughtless  and  lawless.'"" 

A  signal  success  was  gained  in  the  summer  of  1883, 
in  suppressing  railroad  excursions  on  the  Maine 
Central.  The  clergymen  of  the  Baptist  and  Congre- 
gational churches  of  Portland  and  vicinity  sent  peti- 


SUNDAY   TRAINS.  317 

tions  to  the   managers  asking  them   to  abolish   such 
trains,  and  were  answered  favorably. 

The  most  notable  of  recent  New  England  battles  with 
Sunday  excursions,  whose  invasion  is  more  to  be  feared 
than  that  of  which  Paul  Revere  gave  the  alarm,  occurred 
in  Berkshire  County,  and  is  thus  described  in  The  Con- 
gregationalist :  "To  begin  with,  a  milk-train  has  been 
run  down  the  valley  from  Pittsfield  to  Bridgeport  for 
years  on  Sunday  afternoons  ;  and,  remembering  that 
even  the  Jew  might  draw  his  ox  out  of  the  pit  on  the 
Sabbath,  we  have  mercifully  sent  our  milk  to  the  city's 
thirsting  thousands  and  kept  a  quiet  conscience.  But 
v/hen  the  railroad  announced  a  train  to  start  from 
Bridgeport  early  on  Sabbath  morning,  to  carry  pas- 
sengers and  to  distribute  New  York  newspapers  all  the 
way  to  Pittsfield,  then  hill  sounded  the  note  of  alarm 
to  hill,  and  the  valley  cried  aloud. 

"Our  South  Berkshire  Congregational  Association 
sent  in  the  first  protest.  The  Methodists  followed 
immediately,  these  two  being  the  only  denominations 
with  local  organizations.  And  not  only  did  the  min- 
isters protest,  but  they  preached  about  it  till  every 
church-goer  had  the  danger  plainly  set  before  him. 
Letters  were  written,  prominent  men  talked  with,  and 
lest  this  should  not  be  enough,  a  messenger  was  sent 
down  the  road  to  visit  every  village  and  rouse  the 
saints.  The  work  began  to  tell,  and  in  the  track  of 
his  feet  protests  gathered  their  formidable  lists  of  sig- 
natures and  poured  in  on  the  astonished  railroad 
officials  in  such  number  and  weight  as  finally  to  stop 
the  train.  For  we  had  looked  in  the  Revised  Statutes 
of  Massachusetts,  and  we  bade  the  president  and 
directors  read  for  themselves,  that  unless  the  railroad 
commissioners  gave  them  permission  they  had  no  right 


3l8  THE   SABBATH   FOR   MAN. 

to  move  a  rail's  length  in  our  State  on  Sunday,  and 
could  be  indicted  for  Sabbath-breaking. 

*'  For  two  Sundays  the  unwelcome  whistle  had  dis- 
turbed our  worship,  but  on  the  third  all  was  still.  This 
was  a  truce,  not  a  victory  ;  for  the  railroad  had  ap- 
pealed to  the  commissioners,  who  refused  permission 
until  they  had  allowed  both  sides  to  be  heard,  and 
named  Great  Harrington,  July  17th,  1883,  as  the  place 
and  time  for  such  a  public  hearing. 

"If  ever  a  subject  was  'agitated,'  this  was  now. 
The  secular  press  began  to  make  fun  and  call  names. 
One  or  two  small  weeklies  with  local  circulation  took 
the  right  stand,  but  the  dailies,  great  and  small, 
laughed  and  sneered  and  made  their  little  allusions 
with  sly  contempt.  The  opposition  began  to  circulate 
petitions  for  the  train  and  found  names  enough — but 
such  names  as  some  of  them  were  !  Meanwhile  every 
town  on  the  line  of  the  road  was  stirred  up  in  person 
or  by  letter.  More  sermons  were  preached,  and 
prayer  was  made  without  ceasing  ;  and  while  here  and 
there  a  good  man  kept  aloof,  yet  it  was  one  of  the 
remarkable  features  of  the  movement  that  God's  peo- 
ple of  every  name  stood  together. 

"  All  eyes  and  hearts  now  turned  to  the  Great  Bar- 
rington  meeting,  and  on  Tuesday,  July  17th,  a  great 
many  earnest  men  turned  themselves  that  way  too. 
About  three  hundred  people  gathered  in  the  town  hall, 
nine  tenths  of  them  opposed  to  the  train.  Here  were 
farmers  and  merchants,  orthodox  deacons,  and  Irish 
Catholics,  who  said  they  had  learned  to  value  the  New 
England  Sabbath  ;  senators  and  other  public  men, 
manufacturers  and  mechanics,  ministers  and  doctors, 
all  in  earnest  to  preserve  the  old-time  country  Sunday. 


SUNDAY   TRAINS.  319 

It  may  be  doubted  if  a  finer  gathering  of  representative 
men  was  ever  looked  upon  in  this  vicinity. 

"  The  opposition  was  presided  over  by  one  of  the 
Governor's  Council,  and  he  called  uj)on  men  represent- 
ing different  interests.  Speeches  of  great  earnestness 
followed.  Citizens  begged  for  their  day  of  rest  in 
quiet  homes.  Dr.  H.  M.  Field  and  Mr.  Robert  Carter, 
of  New  York,  spoke  in  behalf  of  summer  residents 
from  the  cities  that  their  pleasant  retreats  in  Berkshire 
might  not  be  invaded  by  the  rabble  of  Sunday  excur- 
sionists. The  mill-owners  present  were  as  one  man 
in  their  emphatic  protest  against  the  '  new  departure,' 
and  the  temperance  men  begged  that  no  train  should 
invite  their  young  people  from  prohibition  villages  to 
free  rum  at  the  end  of  the  road. 

**  Four  anxious  days  followed,  and  Saturday  after- 
noon brought  the  telegram,  *  Petition  for  Sunday  train 
unanimously  rejected.'  How  the  good  news  flev/  ! 
It  was  telegraphed  and  telephoned  till  eveiy  minister 
on  the  line  had  it  to  thank  God  for  in  his  long  prayer 
on  Sunday  morning. 

"Christians  outside  of  Berkshire  rejoiced,  also,  for 
the  victory  was  one  of  general  interest. 

"Let  no  one  say  again  that  the  Puritan  spirit  is 
dead.  Jonathan  Edwards,  Drs.  Hopkins,  West, 
Hyde,  Shepherd,  Field,  and  Gale  have  passed  from  the 
Housatonic  Valley,  but  as  Whittier  said  at  Woodstock 
a  few  weeks  ago  : 

*  The  fathers  sleep  ;  but  men  remain 
As  wise,  as  true,  and  brave  as  they. 
Why  count  the  loss  and  not  the  gain  ? 
The  best  is  that  we  have  to-day.' 

**  The  time  to  strangle  a  serpent  is  before  It  begins 
to  bite.      If  the  Sunday  train  had  run  unmolested  one 


320  THE   SABBATH   FOR   MAN. 

summer,  we  might  have  found  it  harder  to  stop. 
Sometimes  the  only  chance  of  victory  is  in  the  sudden 
assault  and  bayonet  charge.  And  do  the  Christians 
of  this  State  krkow  that  there  are  two  hundred  and 
fifty  trains  running  every  Sunday  in  Massachusetts 
without  legal  permission,  and  that  this  is  the  first 
voice  that  has  been  raised  in  protest  ?"  ^*' 

What   hope   is   there    that    railroad   men   will   have 
their  Day  of  Rest  restored  ? 

Edwin  D.  Ingersoll,  Railroad  Secretary  of  the  Inter- 
national Committee  of  Young  Men's  Christian  Asso- 
ciations, replies  :  "  The  hopes  of  improvement  in  Sun- 
day observance  by  railroad  men  is  hope  founded  on 
faith  rather  than  sight.  My  own  hope  is  strengthened 
by  the  fact  that  the  num.ber  of  CJiristian  men  in  rail- 
road service  is  increasing,  and  they  and  their  efforts 
for  their  comrades  are  being  more  and  more  appreci- 
ated. There  is  no  uniformity  of  view  or  practice 
among  Christian  railroad  men  in  regard  to  Sunday 
work.  Some  refuse  to  do  it  at  the  risk  of  losing  posi- 
tions. To  others,  equally  conscientious  and  active  and 
successful  in  Christian  work,  it  is  a  work  of  necessity, 
and,  though  crying  *  O  Lord,  Jiow  long !  *  they  see  no 
way  out  yet.  When  Christian  ministers,  evangelists, 
and  laymen  will  stop  taking  Saturday  night  trains  to 
reach  home  or  some  other  place  Sunday  morning,  and 
Sunday  night  trains  to  get  somewhere  bright  and 
early  Monday  morning,  there  will  be  less  demand  for, 
and  so  less  Sunday  trains.  Railroad  managers  would 
like  to  get  rid  of  them,  though  there  are  some  excep- 
tions." 

In  England  an  effort  is  being  made  to  rouse  Chris- 
tians to  their  duty  in  regard  to  Sunday  trains  by  the 
Anti-Sunday  Travelling   Union,   v/hich   circulates  the 


SUNDAY   TRAINS.  32 1 

following  card,  whose  Scripture  mottoes  are  especially- 
suggestive  of  our  duty  to  the  overworked  railroad 
men  : 


'*  Let  all  your  things  be  done  with  Chaiityy — i  Cor.  xvi.  14. 


THE  ANTI-SDKDAy-TRAVELLIN&  UNION, 


THIS    IS    TO    CERTIFY    THAT 

has  agreed^  with  the  help  of  God,  to  abstain 
from  travelling  on  Sunday,  except  under  most 
urge?it  necessity,  and  to  discourage  all  such 
travelling. 


Signed  \ 


M  e m  b e r'  s  No D ate . 


>3 


;?  I 


'^  Until  the  Lord   hath  given  your  Brethren  rest,  as  He  hath  given 
you." — Job  i.  15. 


I  challenge  any  one  who  uses  Sunday  trains  to  show 
how  he  can  consistently  oppose  any  other  form  of 
Sunday  labor  for  gain,  or  any  other  violation  of  the 
civil  laws. 

When  Dr.  Guthrie,  as  a  wine-drinker,  tried  to  per- 
suade Scotch  v/orkingmen  to  give  up  their  whiskey, 
he  found  he  was  wasting  his  breath.  They  replied, 
silently  or  aloud,  that  they  had  as  good  a  right  to  take 
alcohol  in  whiskey  as  he  had  to  take  it  in  wine.  Not 
until  he  gave  up  his  alcohol  could  he  persuade  others 
to  abstain  from  theirs.    So  the  rich  man  who  patronizes 


322  THE   SABBATH    FOR   MAN. 

a  "  through  train"  can  have  no  influence  in  persuading 
a  poor  mar^  to  forego  his  cheap  Sunday  excursion.  If 
I  make  railroad  men  work  on  the  Sabbath,  why  may 
not  another  man  work  his  factory  operatives  ?  If  I 
buy  a  ticket  on  the  Sabbath,  what  can  I  say  to  another 
man  who  buys  a  hat  ?  As  Sunday  newspapers,  having 
violated  the  Sabbath  laws  themselves,  seldom  condemn 
other  violations  of  the  Sabbath  laws,  so  every  man 
v/ho  uses  a  Sunday  train  seals  his  own  lips,  and  sears 
his  own  conscience  against  being  of  any  service  in 
rescuing  the  imperiled  Sabbath. 


SUNDAY   NEWSPAPERS. 

A  glance  at  the  history  of  Sunday  newspapers  will 
prepare  us  to  discuss  them.^" 

The  New  York  Herald  was  the  first  of  American 
daily  newspapers  to  issue  seven  days  in  the  week.  It 
began  this  practice  in  1841 .'"  The  Alt  a  California,  of 
San  Francisco,  adopted  this  plan  soon  after.  The 
Boston  Herald,  The  New  York  Times,  New  York 
Tribune,  and  several  other  papers  began  to  issue  Sun- 
day editions  in  1 861.  The  occasion  at  the  beginning 
was  the  popular  demand  for  the  latest  war  news.  At 
first  the  circulation  was  small,  but  more  recently  it 
has  grown  with  almost  incredible  rapidity.  In  the 
seven  States  which  publish  the  most  papers  the  average 
circulation  of  the  Sunday  editions  was,  in  1882,  sixty 
per  cent  of  the  circulation  of  the  daily  editions.  It 
has  doubtless  increased  since  then.  By  the  aid  of 
Sunday  mails  and  Sunday  trains  the  circulation  has 
been  extended  from  the  cities  to  large  portions  of  the 
country  districts.      It  was  found,  by  investigation,  that 


SUNDAY    NEWSPAPERS.  323 

in  the  four  Massachusetts  towns  of  Salem,  Beverly, 
Danvers,  and  Peabody,  a  Sunday  paper  goes  into  every 
other  house.  These  are  read  by  all  classes  of  non- 
church-going  people,  by  the  members  of  the  liberal 
religious  bodies,  and  to  a  very  considerable  and  in- 
creasing extent  by  members  of  evangelical  churches. 
In  1858,  Sunday  papers,  with  the  exception  of  unin- 
fiuential  Vv^eekly  sheets,  were  unknown  in  most  of  the 
country.  Now,  daily  morning  papers  which  are  not 
"  published  every  day  in  the  year"  are  the  exception 
in  nearly  all  our  large  cities  and  in  many  second-class 
ones.  In  Boston  there  is  nearly  an  even  balance 
between  six  and  seven  day  journals — three  of  the 
former  to  two  of  the  latter.  In  New  York  all  the  great 
morning  prints  are  published  on  Sunday,  and  not  long 
ago  an  enterprising  individual  started  a  Sunday  after- 
noon weekly,  '  *  to  fill  the  gap' '  between  the  Sunday  and 
Monday  morning  issues.  A  majority  of  the  papers  in 
Philadelphia  are  published  on  all  days  alike.  Through- 
out the  entire  West,  with  the  exception  of  Pittsburg 
and  perhaps  Indianapolis,  there  is  not  a  morning  paper 
in  any  large  city  which  omits  a  Sunday  edition,  and 
the  smaller  cities  in  New  York,  Ohio,  and  Indiana  have 
followed  in  their  track.  In  the  larger  cities  of  the 
South  seven-day  papers  are  generally  established. 
Rowell's  Newspaper  Directory,  for  October,  1883, 
reported  four  hundred  and  fifty-six  Sunday  news- 
papers, only  fifteen  of  which  are  in  New  England. 
New  York  leads  the  States  with  fifty-eight.  Pennsyl- 
vania follov/s  with  forty.  Illinois  has  thirty-one,  Ohio 
twenty-nine,  California  twenty-three,  Indiana  and 
Georgia,  each  nineteen.'" 

As   I  have  discussed  Sunday  trains  mostly  by  the 
utterances   of   railroad  men,    so   I   propose  to  discuss 


324  THE    SABBATH   FOR   MAN. 

Sunday  newspapers  mostly  by  quotations  from  news- 
papers and  newspaper  men. 

The  New  York  Tribune,  when  it  was  not  a  Sunday 
paper,  said  (Nov.  15th,  1871)  :  *'  We  are  opposed  to 
anything  which  tends  to  increase  the  already  too  great 
tendency  to  break  down  the  observance  of  the  Sab- 
bath. Irrespective  of  any  religious  question,  which 
we  do  not  now  and  here  discuss,  the  difficulty  is  that 
its  secularization  will  tend  to  diminish  its  prestige  as  a 
season  of  rest  from  physical  labor  ;  and  this  would  be 
a  consummation  to  be  deprecated,  for  the  reason  that 
in  this  over-active,  and  as  we  sometimes  think,  fatally 
busy  country,  a  very  little  opportunity  will  set  a  con- 
siderable portion  of  producers  to  work  on  Sunday, 
thus  complicating  the  labor  question,  which  is  com- 
plicated enough  already." 

That  is  my  argument  against  the  Sunday  Tribune  of 
to-day,  which  is  making  most  persistent  efforts  to  get 
those  who  do  not  believe  in  Sunday  papers  to  sur- 
render their  convictions  and  buy  its  Sunday  issue.^" 

The  Pittsburg  Commercial  Gazette  of  March  31st, 
1882,  said  :  '*  Those  of  our  contemporaries  who  pub- 
lish Sunday  papers  do  not  take  kindly  to  the  opinions 
expressed  by  the  Sabbath-day  observers.  This  was 
to  be  expected,  as  they  prefer  to  be  let  alone,  and 
quietly  but  surely  break  down  the  observance  of 
the  Sabbath  day.  The  truth  is  that  Sunday  papers 
have  no  more  right  to  publish  than  have  merchants  to 
open  their  stores  and  do  business  on  the  Sabbath. 
Sunday  papers  are  published  solely  to  make  money. 
Were  they  not  profitable  there  would  not  be  a  single 
paper  issued.  The  assertion  so  often  made  by  the 
advocates  of  Sunday  papers,  that  more  Sunday  work  is 
done  on  a  Monday  morning  paper  than  is  done  on  a 


SUNDAY   NEWSPAPERS.  325 

Sunday  paper,  is  not  true,  and  they  know  It.  This  is 
only  put  forward  as  a  pretext  to  throw  dust  in  the 
eyes  of  the  reh'gious  people.  There  is  no  one  thing 
which  the  anti-Sabbath  people  rejoice  so  much  in  as 
in  Sunday  papers.  They  know  that  once  the  daily 
press  is  conceded  the  right  to  publish  on  Sunday  by 
the  Sabbath-day  observers,  it  will  be  but  a  short  time 
till  the  day  will  become  one  solely  for  recreation  and 
pleasure.  Grant  to  the  newspapers  the  right  to  pub- 
h*sh  seven  days  in  the  week,  and  it  will  be  but  a  few 
years  till  merchants  will  claim  the  same  privilege. 
And  why  not  ?" 

The  Chicago  Daily  Nezvs  of  Aug.  12th,  1884,  said  : 
**  The  Sunday  paper  itself  has  created  the  only  demand 
there  is  for  it.  It  is  made  the  vehicle  for  gossip, 
choice  pieces  of  scandal,  stories,  and  the  like,  which 
fill  its  columns,  and  it  is  purchased  and  read  because 
of  these  features.  A  Sunday  paper  in  Chicago  con- 
taining matter  that  was  proper  and  suitable  for  Sunday 
reading  would  not  find  a  hundred  purchasers  in  the 
city.  By  *  proper  and  suitable  '  is  not  meant  articles 
of  a  religious  nature  alone,  but  anything  that  is  moral 
or  instructive  even  to  the  limit  of  entertainment.  It 
is  true  that  most  of  the  work  on  a  Monday  morning 
paper  is  done  on  Sunday,  but  much  of  this  might 
be  dispensed  with  if  only  correspondents  and  press 
associations  would  limit  their  work  to  the  necessities 
of  the  business  of  news-gathering.  But  even  in  the 
case  of  Monday  papers  the  employees  have  Saturday 
for  rest,  recreation,  improvement,  or  religious  exer- 
cises, as  they  desire.  They  have  an  opportunity  for 
rest  which  is  denied  the  employees  on  a  seven-days 
paper."  Note  here  that  the  stale  reply  to  sermons 
against   Sunday  newspapers,  that    "  the  ministers  do 


326  THE    SABBATH    FOR    MAN. 

not  know  what  they  are  talking  about,"  can  hardly  be 
used  against  the  editors  I  am  quoting.  They  at  least 
know  the  inside  of  newspaper  life. 

I  will  now  quote  more  at  length  from  an  address 
and  article  on  Sunday  newspapers  by  J.  T.  Perry,  of 
The  Cincinnati  Gazette,  written  when  that  was  a  Sab- 
bath-keeping paper  :  **  The  men  who  prepare  and  dis- 
tribute the  Sunday  papers  are  not  merely  engaged  in 
secular  work  through  Saturday  night,  or  even  until 
Sunday  noon,  but  the  publication  of  a  Monday's 
issue  calls  for  the  sacrifice  xDf  the  remainder  of  the 
day.  Type  must  be  distributed  on  Sunday  afternoon  ; 
copy  must  be  prepared  for  the  evening  type-setting  ; 
clerks  must  be  on  hand  to  receive  advertisements  ; 
and  reporters  must  scour  the  town  on  Sunday  as  well 
as  on  Monday.  All  are  thus  deprived  of  their  weekly 
rest,  and  even  the  semblance  of  the  rest  is  destroyed 
by  making  all  days  alike.  ...  In  the  great  mills  at 
the  East,  when  running  day  and  night,  five  nights' 
work  is  reckoned  as  equivalent  to  six  days',  and  the 
operatives  are  paid  accordingly.  The  labor  on  a 
morning  paper  must  be  performed  largely  at  night, 
consequently  the  preparation  of  six  daily  issues  is,  at 
the  least,  as  much  of  a  strain  as  any  man's  body  or 
brain  can  endure.  The  publication  of  a  seventh  paper 
is  therefore  a  violation  of  physiological  law,  when 
supernumeraries  are  not  employed  in  its  preparation. 
This  is  seldom  done,  even  imperfectly,  and  I  know  no 
office  where  a  full  corps  of  extra  pressmen,  com- 
positors, and  editors  are  kept  for  any  such  purpose. 
Unless,  therefore,  it  is  profitable  to  proprietors  to 
work  one  set  of  men  up,  and  supply  their  places  by 
others,  there  is  a  great  waste  of  productive  force  in 
dispensing    with    a    rest    day.   ...     It   would    be   a 


SUNDAY   NEWSPAPERS.  327 

mystery  if  the  time  for  rest,  so  confessedly  a  blessing 
to  men  and  women  in  general,  were  a  bane  to  editors, 
compositors,  pressmen,  and  carriers  ;  but  so  some 
publishers  and  not  a  few  of  their  readers  seem  to 
think.  .  .  .  It  is  the  duty  of  employers  to  themselves, 
■and  their  assistants,  not  to  throw  aside  the  moral  and 
physical  benefits  of  the  fifty-two  days  of  rest  annu- 
ally which  belong  to  both.  They  will  live  longer  and 
be  happier  while  they  live,  by  avoiding  this  folly.  .  .  . 
If  the  press  is  the  palladium  of  our  liberties,  those  who 
conduct  it  should  be  men  of  high  moral  as  v/ell  as 
intellectual  enlightenment.  If  men  are  compelled  to 
work  day  in  and  day  out  and  no  '  Sundays  excepted,' 
they  can  not  rise  to  spiritual  resolution.  Rather,  their 
condition  must  be  something  akin  to  that  of  Dana's 
sailor,  whose  catechism  prescribed  : 

*  Six  days  shalt  thou  labor  and  do  all  ihou  art  able. 
And  on  the  seventh,  holystone  the  deck  and  scrape  the  cable.  ...  * 

**  Saying  nothing  of  Scripture,  the  secularization  of 
the  Lord's-day,  or  its  encouragement  in  others,  is  for- 
bidden by  the  confession  of  all  the  churches,  is  in  con- 
flict with  the  laws  of  the  land,  and  is  hostile  to  that 
mental  and  bodily  health  which  can  alone  be  insured 
by  resting  one  day  in  seven." 

Mr.  Perry  shows  that  the  reading  as  well  as  the 
printing  of  Sunday  papers  is  a  great  interference  with 
the  general  rest.  Not  only  a  hundred  thousand 
printers,  but  also  millions  of  readers  have  their  atten- 
tion kept  unchangeably  upon  business,  gossip,  and 
politics  for  seven  days  in  the  week  by  the  present 
system.  He  says  :  **  The  merchant  loses  the  benefit 
of  his  Sunday  by  getting  his  mind  all  torn  up  with 
stock  reports,  when  he  might  much  better  have  read 


328  THE    SABBATH    FOR    MAN. 

on  Monday  the  information  which  he  could  not  lose 
until  that  day,  and  read  it  also  with  a  rested  mind.  .  .  . 
The  pulpit's  teachings  too  often  fall  on  preoccu- 
pied ears  when  the  hours  between  breakfast  and 
church  have  been  devoted  to  politics,  gossip,  and 
sensations.  The  public  are  not  benefited  by  even  a 
morally  unobjectionable  but  secular  Sunday  paper. 
If  a  day  of  sacred  rest  is  worth  preserving,  there  should 
be  no  secularizing  influences  upon  it.  .  .  .  One  need 
not  be  a  Judaizer  or  Puritan  to  feel  that  Sunday 
should  be  restricted  to  elevating,  humanizing,  and  rest- 
ful reading.  To  this  class  current  news  docs  not  belong. 
Consequently  the  Southern  custom  of  publishing  papers 
on  Sunday  and  not  on  Monday  is  objectionable,  if 
convenient  to  the  editors  and  printers. 

"  The  public  has  often  been  told  that  the  Monday 
paper  is  the  chief  sinner  ;  that  the  Sunday  paper  is 
mainly  prepared  on  Saturday.  This  defense  is  true 
only  in  part.  Editors  and  compositors  are  kept  up 
until  the  small. hours  on  Sunday  morning;  pressmen 
and  mailers  for  an  hour  or  two  later,  and  counting- 
room  clerks,  carriers,  and  newsboys  do  not  end  their 
toils  until  near  noon.  These  either  have  only  a  frac- 
tion of  Sunday,  or  else  pass  its  best  hours  in  sleep. 
When  a  Monday  paper  follows  the  Sunday's  edition, 
there  can  of  course  be  no  more  rest  than  on  other 
days.  The  Sunday  issue  cuts  off  the  first  half  of  the 
day,  and  the  Monday's  the  last.  Where  no  Sunday 
paper  is  published  there  ought  to  be  full  twenty-four 
hours  of  rest,  including  Saturday  night  and  as  much 
of  Sunday  as  possible.  Before  the  days  of  telegraph, 
Monday's  paper  was  printed  on  Saturday  evening,  or 
held  open  until  late  on  Sunday  night  for  the  insertion 
of  some  stray  items  of  important  news.     This  is  no 


SUNDAY    NEWSPAPERS.  329 

long-er  done,  save  in  Richmond,  Va.,  where  the 
printers,  to  their  credit,  refused  to  work  on  Sunday, 
and  hence  the  Mondays'  papers  are  printed  late  on 
Saturday  evening,  and  not  distributed  till  the  day  they 
are  dated.  It  would  be  a  relief  to  many  were  such  a 
practice  established  elsewhere.  If  it  is  a  sin  to  labor 
seven  days  in  a  week,  so  is  it  a  grave  offense  to  devote 
seven  nights  to  toil.  It  therefore  seems  to  me  a  slavery 
to  the  letter,  and  a  violation  of  the  spirit  of  the  com- 
mandment, to  keep  men  employed  till  after  eleven 
Saturday  night,  and  call  them  together  again  at  a  few 
minutes  past  twelve  on  Monday  morning.  Both 
nights  are  broken. 

**  Looking  at  the  facts  as  they  stand,  and  confessing 
that  no  one  connected  with  a  six-day  morning  paper 
can  go  home  on  Saturday  night  feeling  that  he  is 
absolutely  free  until  the  rise  of  Monday's  sun,  what  is 
the  best  that  can  be  done  ?  It  seems  to  me  that  the 
Sabbath  from  sunset  to  sunset  can  be  eventually  main- 
tained, and  more.  If  sermons  are  to  be  reported, 
copies  of  them  can  very  frequently  be  obtained  on 
Saturday,  for  it  is  a  custom  to  advertise  their  subjects 
on  Saturday  evening.  Clergymen  should  be  willing 
to  furnish  advance  abstracts  where  full  representation 
is  not  desired.  All  other  departments,  where  antici- 
pation is  possible,  should  be  worked  up  on  Saturday, 
care  being  taken  to  insure  the  editor  or  reporter  his 
rest  on  the  latter  part  of  the  day.  Where  Sunday 
appointments  are  made  for  reporters,  discretion  should 
be  exercised  in  the  apportionment  of  time,  so  as  to 
interfere  as  little  as  possible  with  his  extended  rest. 
At  all  events,  necessary  labor  can  not  be  made  to  in- 
clude long  reports  of  Sunday  base-bail  matches, 
'sacred    concerts,'   and   the  like.       It  is   less  an  evil 


330  THE    SABBATH    FOR    MAN. 

that  half  a  dozen  or  even  fifty  men  should  work  on 
Sundays  than  that  the  proper  influences  of  the  day 
should  be  nullified  in  thousands  of  families.  .  .  . 
Where  there  is  a  will  there  is  a  way,  and  with  proper 
encouragement  those  who  desire  to  minimize  Sunday 
work  in  a  six-day  office  find  it  easy  to  do  so.  I  have 
pointed  out  some  directions  in  which  this  may  be 
done.  Mutual  help  and  co-operation  on  the  part  of 
editors  would  also  naturally  shorten  the  Sunday  hours 
of  each.  As  things  now  are,  they  can  generally  so 
adjust  their  work  as  to  attend  church  morning  and 
evening  if  they  desire.  Compositors  should  have  the 
same  privilege.  //  would  be  possible,  unless  under 
peculiar  and  exceptional  circumstances,  to  postpone 
Sunday  night's  composition  until  ni?ie  or  ten  P.  M.  This 
might  be  done  either  by  a  greater  anticipation  of 
work  on  Saturday,  in  the  form  of  miscellany,  heavy 
editorial  and  commercial  matter,  all  of  which  could  be 
put  in  type  before  supper  on  Saturday,  or  by  adding 
the  whole  force  of  '  subs  '  to  the  regular  corps  of 
compositors  for  Sunday  night  only.  Were  this  done, 
and  the  mail  reader  assisted  late  in  the  evening  for  an 
hour  or  so  by  several  of  his  associates,  no  one  but 
reporters  assigned  to  necessary  work  during  the  day 
would  fail  of  a  complete  rest  for  full  twenty -fo2tr 
hours. 

I  find  through  numerous  letters  from  the  South  and 
West  that  not  a  few  good  men  and  some  ministers 
seem  to  think  that  the  omission  of  the  Monday  paper 
in  their  towns  almost  absolves  the  Sunday  paper  of 
fault.  It  is  vastly  better  to  omit  Monday's  paper  than 
to  publish  a  paper  every  day,  for  it  gives  the  editors 
and  printers  twenty-four  hours  of  rest  and  a  Sunday 
afternoon   and   evening   for  home  and  church.      The 


SUNDAY    NEWSPAPERS.  33  I 

workingmen  of  Vienna  recently  protested  against  the 
issue  of  Monday  papers  on  the  ground  that  they 
deprived  printers  of  their  right  to  spend  Sunday  rest- 
ing with  their  famih'es.  Some  who  ask  for  a  paper  on 
Sunday  because  it  is  a  day  of  leisure  would  have  it 
omitted  on  Monday  that  printers  may  have  a  day  of 
rest.  The  Statesman,  of  India,  has  recently  appeared 
on  Sunday  mornings,  not  exactly  as  a  Sunday  paper, 
but  as  a  Monday  paper  published  on  Sunday  morning. 
The  hidiajt  Mirror  has  followed  the  same  plan  for  a 
long  time.  The  Statesmaji  repudiates  all  "  Sab- 
batarian" views,  but  at  the  same  time  claims  that  the 
change  is  made  solely  that  the  employees  of  the  ofifice 
may  get  their  Sunday  rest  like  other  people.  The 
Swiss  minister  at  Washington  writes  me  that  daily 
papers  in  Switzerland  are  '*  not  generally  published  on 
Monday,"  doubtless  for  the  same  reason. 

A  Christian  editor  of  the  West,  with  whom  his 
pastor,  who  quotes  him,  seems  to  agree,  thinks  that 
the  issue  of  a  Sunday  paper  and  the  omission  of 
Monday's  edition  **  secures  a  better  observance  of  the 
Sabbath  than  if  he  were  to  publish  a  Monday  but 
no  Sunday  paper."  This  is  certainly  not  the  case, 
even  for  the  newspaper  employees,  as  Mr.  Perry  has 
shown  that  nothing  need  be  done  on  a  Monday  paper 
except  a  little  editorial  and  reportorial  work,  from 
supper  time  on  Saturday  afternoon  until  after  church 
service  on  Sabbath  night;  whereas  a  Sunday. paper 
sends  its  compositors  to  bed  and  its  salesmen  to  work 
for  half  the  Sabbath  at  least. 

But  the  chief  objection  to  the  Sunday  paper  is  not 
touched  at  all  by  the  omission  of  Monday' s  issue — its 
interference  with  the  mental  rest  of  millions  of  readers ^ 
already  weary  with  six  days*  thinking  of  politics ,  btisi- 


332  THE    SABBATH   FOR    MAN. 

?icsSy  and  crime,  and  needing  more  than  physical  rest  the 
deeper  repose  and  refreshment  that  comes  by  change  of 
thought. 

This  chief  objection  holds  against  weekly  Simday 
papers''''''  as  well  as  against  the  Sunday  editions  of 
daily  papers.  The  Sunday  papers  of  Great  Britain  are 
weekly  papers,  and  so  can  easily  give  their  employees 
one  day  in  seven  for  rest  and  home.  All  but  two  of 
the  Sunday  weeklies  of  London  are  printed  on  Satur- 
day, and  do  not  necessarily  keep  any  of  their  force 
except  the  salesmen  from  Sabbath  observance  ;  but 
they  thus  escape  only  the  minor  charges  against  Sun- 
day newspapers,  and  the  chief  indictment  remains  that 
they  interfere  with  the  restfulness  of  the  Sabbath  by 
causing  needless  Sunday  trade,  and  especially  by 
keeping  their  readers  from  that  needful  repose  of 
mind  which  comes  by  one  day's  escape  from  the  read- 
ing of  secular  news  and  discussions. 

Dr.  Farre,  of  London,  says  :  "  The  working  of  the 
mind  in  one  continued  train  of  thought  is  destructive 
of  life  in  the  most  distinguished  class  of  society,  and 
senators  themselves  need  reform  in  this  particular.  I 
have  observed  many  of  them  destroyed  by  neglecting 
this  economy  of  life.  "^" 

One  of  the  special  benefits  of  a  sea  voyage  to  an 
overtasked  merchant  is  the  escape  from  the  daily 
paper,  which  one  ought  to  give  himself  every  Sab- 
bath. 

Daily  papers,  as  a  matter  of  fact,  mirror  chiefly  the 
dark  side  of  the  world — the  doings  of  police  and  poli- 
ticians, the  records  of  pugilists  and  putridities.""  It 
is  not  to  nature  so  much  as  to  the  unnatural  and 
abnormal  that  that  the  daily  papers  hold  up  the  mirror. 
The  scent  of  the  reporters  is  trained  for  carrion.     The 


SUNDAY    NEWSPAPERS.  333 

one  church  in  a  metropolis  that  is  quarreling  gets 
more  attention  than  hundreds  that  are  quietly  going 
about  doing  good.  The  one  preacher  who  is  false  to 
virtue  or  to  his  vows  commands  more  newspaper  space 
than  all  who  are  true.  Men  need  to  have  a  change  to 
the  bright-side  papers,  the  religious  weeklies,  at  least 
once  a  week,  not  only  to  preserve  the  health  but  also 
to  keep  themselves  from  dark  and  one-sided  views  of 
life,  from  suspecting  that  all  men  and  women,  even 
their  own  wives,  are  false. 

Such  a  change  of  reading  is  needful  also  to  keep 
business  men  from  the  "  age-temptation"  to  a  degrad- 
ing materialism.  The  peril  of  this  period  of  history 
has  been  strongly  described  by  the  Hon.  J.  Randolph 
Tucker,  M.C.,  of  Virginia,  in  the  following  extract 
from  an  address  on  behalf  of  the  Sabbath  :  "  The 
materialistic  tendencies  of  this  age  are  appalling.  The 
great  and  pressing  question  is.  Will  this  or  that  pay  ? 
How  can  we  stop  the  railroads  for  one  day  ?  Where 
will  be  the  dividends  ?  How  can  we  suspend  any  of 
these  things  that  are  the  manifestations  of  the  great 
progress  of  the  age,  for  one  day  in  the  week  ?  Now  I 
answer.  If  you  do  not  stop  and  think  of  something  else 
besides  stocks,  railways,  and  *  Ways  and  Means,*  and 
finances,  the  Navy  Department,  the  Supreme  Court, 
and  the  duties  that  press  upon  the  Chief  Magistrate 
of  the  country,  you  can  never  rise  above  the  base  level 
of  materialism  ;  you  can  never  reach  the  nobler  con- 
templation of  those  invisible  realities  which,  through 
faith,  lift  us  to  a  higher  life  ;  nor  attain  to  those  ideas 
of  the  Infinite  without  which  the  boundaries  of  all 
thought  are  narrow,  limited,  and  low  ;  nor,  above  all, 
worship  in  the  inner  recesses  of  the  soul  that  infinite 
Creator,    in   whom   we   live   and   move   and   have  our 


334  THE    SABBATH    FOR    MAN. 

being  !  Sunday  is  the  great  educator,  which  God  In 
His  wisdom  has  ordained  not  only  to  save  Christianity 
to  man,  but  to  insure  to  man  a  noble  and  complete 
manhood,  working  upon  the  earth,  but  with  his  face 
sublimely  lifted  to  Heaven.'"'' 

In  a  New  York  decision  against  the  legality  of 
advertising  in  Sunday  papers,  before  an  unjust  law 
made  an  inequitable  exception  in  favor  of  this  one  kind 
of  contract  for  Sunday  labor,  the  judge  said  :  "In  any 
view  of  religious  obligation,  it  would  be  difficult  to 
contend  that  the  reading  of  advertisements  in  a  Sun- 
day newspaper,  or  aiding  a  person  to  do  so,  is  a  work 
of  either  necessity  or  charity.  The  mind,  certainly, 
on  that  day  needs  no  such  sustenance,  and  even  as  a 
mere  matter  of  taste  it  must  be  admitted  that  com- 
mon business  advertisements  of  mere  buying  and 
selling  are  a  very  unsuitable  outfit  for  a  feast  of  reason. 
Six  days,  at  all  events,  of  such  diet  are  enough. 
Thought  perpetually  running  in  one  channel,  like 
matrimony  in  one  family,  dwarfs  the  intellect.  It  is 
rather  a  work  of  charity  in  such  cases  to  withhold  than 
to  give.  Abstinence,  not  sustenance,  is  what  is 
needed.'"" 

An  ingenious  American  has  made  a  time-lock  for 
safes,  which,  when  wound  up  and  set  at  the  afternoon 
or  evening  hour  for  closing  business,  can  not  be 
opened,  even  by  one  who  knows  the  combination,  not 
even  by  the  owner  himself,  until  the  hour  for  resum- 
ing business  the  next  day,  or,  in  case  that  is  the  Sab- 
bath or  a  holiday,  the  second  day.  "  Blessed  is  he 
who  knows  how  to  lock  up  his  business  and  household 
cares  with  a  time-lock  on  Saturday  night,  so  that  he 
can  not,  if  he  would,  get  at  them  till  Monday  morn- 
ing.-=' 


SUNDAY    NEWSPAPERS.  335 

Mr.  Perry  replies  to  the  excuse  that  the  public 
demands  Sunday  papers  :  "  This  may  be  true  now, 
but  it  was  not  at  the  start.  The  War  of  the  Rebellion 
doubtless  weakened  the  regard  of  both  publishers  and 
readers  for  the  Sabbath,  but  as  matter  of  fact,  with 
the  exception  of  the  Neiv  York  Times  and  Tribune, 
few  if  any  papers  established  Sunday  editions  until 
after  the  close  of  hostilities,  and  the  Tribune,  finding 
its  Sunday  edition  unprofitable,  abandoned  the  enter- 
prise which  it  has  only  lately  resumed.  The  great 
majority  of  the  Sunday  issues  date  no  farther  back 
than  1867,  and  in  several  cases  were  started  against 
the  remonstrances  of  readers.  The  publisher  of  one 
large  Western  daily  told  me  that  his  Sunday  edition 
did  not  pay  expenses  for  a  year  and  a  half."  Even  if 
the  people  do  "  demand  "  Sunday  papers  (as  they  are 
said  to  "  demand  "  Sunday  mails  and  Sunday  trains 
also),  it  is  no  more  a  valid  argument  for  issuing  them 
than  it  was  a  sufficient  reason  for  Aaron's  making  the 
golden  calf,  or  Pilate's  crucifying  Christ,  that  the 
people  in  each  case  "  demanded  "  it.  This  resem- 
blance between  those  ancient  managers  and  some 
modern  ones  in  railway  and  newspaper  offices  to-day 
shows  that,  however  much  literature  and  transporta- 
tion have  improved  since  Bible  times,  excuses  have  not 
improved  at  all.  The  difference  between  the  days  of 
Aaron  and  to-day  is  that  now  only  a  loud  minority 
**  demand  "  these  Sunday  mails  and  trains  and  papers, 
while  a  greater  number  oppose  or  at  least  do  not 
demand  them.  One  hundred  persons  petitioned  a 
Massachusetts  railroad  for  a  Sunday  train.  It  was 
therefore  said  that  "  the  people  demanded  it,"  and 
although  thousands  of  people  in  the  towns  through 
which  the   train   would  have  passed  demanded  that   it 


336  THE   SABBATH   FOR   MAN. 

should  not  be  put  on,  the  railway  officers  would  have 
yielded  to  the  "  demand  "  that  seemed  to  favor  their 
pockets,  if  the  railroad  commissioners  had  not  pro- 
tected the  people/^^  When  the  public  demand  of 
newspapers  or  railroad  kings  anything  that  does  not 
seem  to  feed  their  pocket-books,  "  the  public"  is 
likely  to  get  a  famous  veto.  What  has  been  said 
thus  far  has  gone  to  show  that  a  Sunday  paper  which 
contains  nothing  that  would  be  morally  objectionable 
for  week-day  perusal  is  objectionable  on  the  Sabbath, 
(i)  because  it  interferes  with  the  right  of  its  employees 
to  spend  that  day  in  rest  and  thought  and  home  life 
and  culture  of  conscience  ;  (2)  because  it  interferes 
with  the  mental  rest  of  its  readers  by  keeping  the  mind 
perpetually  in  the  same  political  and  commercial  ruts 
of  thought  and  anxiety. 

These  objections  to  Sunday  papers  will  be  empha- 
sized, and  other  objections  will  appear  as  I  now  pro- 
ceed to  analyze  some  of  the  Sunday  papers  which  I 
have  collected  from  all  parts  of  the  United  States.  I 
have  selected  for  analysis  three  which  represent,  not 
the  worst,  but  the  middle  and  better  class  of  Sunday 
papers. 

It  may  be  stated  in  general  that  Sunday  papers  are 
usually  larger  than  the  week-day  issues  of  the  same 
papers,  and  that  more  than  half  the  space  is  devoted  to 
advertising.  The  Boston  Herald,  which  on  week-days 
has  four  or  six  large  pages,  has  sixteen  on  Sabbaths, 
of  which  seven  twelfths  are  filled  with  advertising. 
Recent  Sunday  issues  of  Chicago  dailies  contain  twenty 
pages — not  a  '*  blanket  sheet,"  but  two  blankets  and 
a  half.  The  New  York  Herald  has  sometimes  issued 
twenty-eight  pages,  of  which  twenty  were  filled  with 


SUNDAY   NEWSPAPERS.  337 

advertisements — four  million  pages  from  one  establish- 
ment on  a  single  Sabbath  morning. 

As  to  the  other  portions  of  the  Sunday  paper,  the 
**  coming  events  cast  their  shadoivs  before."  in  the 
Saturday  paper,  in  such  advertising  lines  as  follow,  or 
similar  ones  of  a  retrospective  character  are  put  as  bait 
into  Monday's  issue  : 

"  The is  an  inexhaustible  source  of  amusement, 

and  to-morrow's  number  will  be  a  specially  good  one. 

"  To-morrow's will  make  another  big  hit. 

"  Every  young  man  and  young  woman  in  the  me- 
tropolis should  go  to  church,  and  then  read  to-mor- 
row's   . 

"  All  the will  be  sold  out  so  quickly  to-morrow 

that  you  had  better  secure  your  copy  as  soon  as  pos- 
sible. 

"  The to-morrow  will  contain  some  capital  new 

stories  not  found  in  any  other  paper. 

*'  To-morrow's will  sparkle  with  wit  and  humior. 

"  Youthful  elopers  will  find  some  highly  entertain- 
ing reading  in  to-morrow's . 

**  Don't  miss  the to-morrow  if  you  really  want  a 

great  treat  in  the  way  of  Sunday  reading  ! 

"To-morrow's   will    interest    everybody   who 

wants  to  read  about  the  divorce  craze  in  Chicago. 

"  All  the  popular  chatter  about  the  artistic  and  lit- 
erary doings  of  the  hour  v/ill  be  in  to-morrow's ." 

"  This,"  says  the  New  York  Christian  Advocate ^ 
**  is  a  fair  sample  of  the  contents  of  the  Sunday  edition 
of  the  average  city  newspaper,  although  all  such  papers 
do  not  take  the  pains  to  catalogue  or  classify  the 
reading  matter  in  advance,  as  this  one  unblushingly 
does." 

As  a  specimen  of  the  highest  grade  of   American 


338  THE    SABBATH    FOR    MAN, 

Sunday  papers,  I  will  analyze  one  that  is  generally 
conceded  the  foremost  place.  I  find  that  this  paper 
gives  the  lion's  share  of  its  Sunday  edition  to  adver- 
tisements, while  other  large  portions  are  filled  with 
political  accusations  and  discussions,  and  commercial 
news.  Still  other  portions  are  occupied  with  records 
of  disasters  and  calamities,  as  indicated  by  the  follow- 
ing head-lines  and  extracts:  "Cholera"  —  "Pauper 
Emigration"  —  "  Duel  "  —  "  Explosion"  —  "  War"  — 
**  Shooting  his  Mother's  Traducer"  —  "  Alleged 
Malicious  Prosecution"  —  "Killed  by  a  Divorced 
Wife" — "Breaking  his  Son's  Skull" — "Family  of 
Five  Drowned  " — "  Fugitive  Arrested  "■ — "  Embez- 
zlement" —  "  Forgery" —  "  Theft" —  "  Three  Men 
Suffocated  "  —  "  Criminal   Malpractice"  —  "  Criminal 

Assault  upon  Miss  F " — "  Stealing  his  Mistress's 

Diamonds"  —  "  Policeman  Intoxicated  "  —  "  Victims 
of  the  Toy  Pistol  "  —  "  Suicide" —  "  Runaway  "  — 
"Body  Found  Decomposed  "—"  Receiver  of  Stolen 
Goods"— "  Child  Fatally  Injured  "—"  Insurrection" 
— "  The  Caterpillar  Plague" — "  San  Francisco  Scan- 
dal "  — all  of  which  readers  must  greatly  relish  to  want 
such  fare  seven  days  in  the  week.  This  paper  devotes 
several  columns  to  horse-racing,  and  even  announces, 
in  an  attractive  three-inch  article,  a  Sunday  horse-race 
for  the  day  of  its  issue,  giving  no  hint  that  such  a 
race  is  a  violation  of  the  law,  either  in  the  item  or  in 
the  editorial  comment,  which  is  apparently  favorable 
to  races  every  day  in  the  week.  This  paper  has  less 
of  salacious  scandal  than  the  average  Sunday  paper, 
but  110  Swtday  paper  is  free  from  it,  and  in  this  one 
there  is  a  long  description  of  "  The  Domestic  Difficulty 
of  the  Royal  Pair"  of  Spain,  another  bit  of  "  Scandal  " 
about  a  European  princess,   and  several  other  articles 


SUNDAY    NEWSPAPERS.  339 

that  would  not  cultivate  pure  thoughts  in  young 
readers.  But  what  of  the  "  Religious  Reading,"  for 
which  some  evangelical  Christians  claim  to  take  this 
Sunday  paper  into  their  homes  ?  It  consists,  in  this 
case,  of  just  one  column,  unless  we  count  also  a  news 
item  about  a  "  Church  Dispute,"  and  another  about 
**  A  Candidate  for  the  Ministry  suspected  of  Theft," 
which  is  all  that  can  by  any  construction  of  terms  be 
counted  "  religious"  in  the  news  department  of  the 
paper.  A  quarreling  church  and  a  suspected  theo- 
logue  seems  to  have  been  all  the  "  religious"  news 
thought  to  be  worth  recording  in  this  "  high-toned 
Sunday  paper."  The  religious  column  opens  with  an 
extract  from  Professor  Swing,  criticising  Protestant 
orthodoxy  as  an  owl  that  sits  in  sublime  composure, 
while  skepticism  soars  with  courage  and  ambition  as  an 
eagle.  The  second  item  is  quoted  from  the  Christian 
Register  —  a  paragraph  which  declares  that  "the 
Church  is  still  cherishing  superstitions."  The  other 
items  are  short  and  unimportant,  and  the  column  as  a 
w^hole  is  such  as  to  cultivate  doubt  and  encourage  the 
non-church-goers  to  continue  their  criticisms  and 
neglect  of  the  Church.  When  one  pretends  to  take  a 
Sunday  paper  for  its  religious  items,  I  am  reminded  of 
those  who  pretend  that  they  drink  the  schooner  of 
fuddling  beer  for  the  thimbleful  of  nourishment  that 
it  contains  ;  and  of  the  "  reformed  "  man  who  was 
found  to  have  a  strong  odor  in  his  milk,  and  excused 
him^self  by  saying,  "  There  may  be  whisky  in  it,  but 
milk's  my  object  ;"  and  of  the  boy  who,  when  he  was 
called  to  account  for  fishing  on  Sunday,  replied,  "  I 
know  I  do,  but  then,  before  the  fish  begin  to  bite  I 
always  whistle  one  of  the  Moody  and  Sankey  tunes." 
Let  me  analyze  in  like  manner  another  Sunday  paper 


340  THE    SABBATH    FOR    MAN. 

of  the  highest  grade,  taking  two  Sunday  issues  at  ran- 
dom, and  asking  whether  it  is  appropriate  to  the  Sab- 
bath, either  as  restful  reading  or  for  moral  improve 
ment.  Besides  the  usual  large  proportion  of  unusually 
loud  advertisements  and  the  usual  amount  of  unusually 
exciting  political  paragraphs,  we  find  the  following  un- 
restful  head-lines  and  extracts,  about  matters  from 
which  it  would  seem  that  one  would  wish  to  fast  for  one 
day  in  the  week  :  "A  List  of  Nineteen  Gambling 
Houses  Running  in  Full  Blast"  — "  In  Custody  for  the 

Abduction    of ,  aged    Seventeen" — "  Newspaper 

Correspondent  Arrested  "  — "  Unusual  Activity  of  the 
Police  in  Dublin" —  "  Mill  Destroyed  by  Fire" — 
"  Found  Dead  " — **  Suspended  by  the  Chamber  of 
Commerce  for  Unmercantile  Conduct" — "  Failed  with 
Heavy  Liabilities" — '*  Depot  Burned" — "  Quarrel  with 
his  Father  and  Self-murder" — "  While  Intoxicated  fell 
into  the  River" — "  Beheaded  by  a  Train" — "  Contest 
as  to  the  Legality  of  Bonds" — "  Arrested  for  Counter- 
feiting"— "  Editor  Warned  to  Leave  the  District" — 
"  Assignment"  (mixed  up  with  second  failure  and  a 
forgery)  —  "  Spiritualist  Violently  Insane"  —  "  Cut 
the  Throats  of  her  Two  Children" — **  Paralytic  Stroke" 
— "  Million  Dollar  Fire" — '*  Sixteen  Pounds  of  Dyna- 
mite under  the  Statue  of  Germany" — "  Charged  with 
Killing" — "  Found  Guilty  of  Gross  Cruelty  to  Chil- 
dren" —  "  Glove  Fight"  —  **  Cocking  Main"  —  "  De- 
structive Fires"  —  "  Suicide  by  Drowning  —  Cause, 
Family  Trouble" — "Suicide  by  Hanging"  —  "Base 
Ball"— "The  Wheel  "—"  The  Turf  "—"  Dramatic" 
— "  Stolen  Bonds" — "  Bank-wrecker"—"  Blackmail- 
er" —  "  Murder"  —  "  Embezzlement"  —  "  Burglary 
and  Arson"  —  "Mulcted  by  a  Bogus  Check"  — 
"  Another  Chapter  in  the  Odorous  Case"  (of  alleged 


SUNDAY   NEWSPAPERS.  34 1 

alienation  of  a  wife's  affection) — "  Mashing  a  Masher" 

— "  Dr.  W.- Administers   a   Deserved  Castigation 

to  his  Wife's  Latest  Mash" — "The  Wife  thereupon 
Elopes  with  her  Red-headed  Admirer  in  Light  March- 
ing Order"  —  "  i\n  Ex-drummer   of  New  York    the 

Lothario — Some    of   Mrs.  W. 's  Former  Amours" 

• — "  Tales  of  Cruelty,  Desertion,  and  Infidelity  Re- 
tailed   to    Court-room    Frequenters" —  "Judge 

Fixes  the  Average  Length  of  Married  Life  in ." 

These  last  head-lines  are  followed  by  a  column  too 
foul  to  quote — such  a  column  as  suggested  Matthew 
Arnold's  remark  that  the  daily  papers  in  the  Unit- 
ed States  publish  much  that  in  England  would  be 
left  to  the  police  gazettes.  I  pause  with  less  than 
eight  of  the  twenty  pages  of  one  issue  analyzed — the 
eight  first  in  order — only  adding  that  the  "  Religious 
Reading,"  far  on  in  the  fifteenth  page,  further  than 
any  one  who  cared  for  such  reading  would  wade 
through  the  mud,  consists  of  three  columns,  of  which 
one  half  are  Sunday  notices  repeated  from  the  Sat- 
urday edition,  the  Sunday  evening  sessions  of  the 
theatres  being  also  announced  with  a  rigid  impartiality 
that  shows  no  favor  to  legal  over  illegal  Sunday  gath- 
erings. On  the  editorial  page  we  find  the  announce- 
ment that  this  Sunday  issue  marks  the  first  anniversary 
of  the  paper's  departure  from  Sabbath-keeping,  and 
the  editor  congratulates  himself  that  the  Sunday 
edition  is  not  only  profitable  but  also  "high-toned" 
and  "  literary,"  and  he  promises  that  "  the  high 
standard  will  be  maintained."  In  a  more  recent 
editorial,  of  the  same  year,  replying  to  a  sermon  which 
had  voiced  the  "  prejudices  against  a  Sunday  paper," 
he  describes  Sunday  papers  as  a  class.  Whether  he 
correctly  describes  his  own  and  others  of  the  highest 


342  THE    SABBATH    FOR    MAN. 

grade,  such  as  we  have  analyzed,  let  the  reader  judge. 
He  says  :  "  The  Sunday  papers  are  eminently  char- 
acterized by  change  of  material  from  the  edition  of 
the  week.  They  are  made  up  of  widely  different 
matter,  passing  from  newspapers  to  the  condition  of 
weekly  magazines  ;  for,  while  they  do  not  neglect  the 
current  news  of  the  precedent  twenty-four  hours,  their 
columns  are  more  largely  given  over  to  the  best  cuU- 
ings  of  literature,  light  and  grave,  well-composed 
stories  and  essays,  poems,  letters  of  travel  and  obser- 
vation, in  short,  everything  calculated  to  give  the  mind 
repose  and  refreshment  by  a  radical  change  of  matter 
fitted  to  quite  another  range  of  thought  than  that 
given  to  the  daily  paper." 

But  the  papers  I  have  analyzed,  bad  as  they  are,  are 
far  above  the  average  Sunday  papers  in  moral  tone, 
and  so  I  will  analyze  a  prominent  paper  which  is 
neither  the  best  nor  worst  of  Sunday  papers,  but  a  fair 
representative  of  the  average  American  Sunday  paper. 
Every  one  who  opens  this  or  any  other  Sunday  paper 
turns  first,  of  course,  to  find  the  "  Religious  Reading." 
In  this  case  it  includes  two  columns  in  praise  of  the 
Romish  Church  ;  also  records  of  a  "  church  war,"  of 
an  alleged  "  uproar"  in  a  religious  conference,  of  "  a 
suit  against  an  archbishop;"  an  item  about  "the 
Salvation  Army  in  Court  ;"  a  fling  at  Rev.  Dr.  New- 
man ;  insinuations  from  various  parties  that  Heber 
Newton's  sickness  was  only  a  "  subterfuge  to  avoid  a 
church  trial,"  and  that  "  Dr.  Crosby  is  really  at  heart 
a  Prohibitionist  ;"  an  indorsement  by  the  Liquor 
Dealers'  Association  of  what  Henry  Ward  Beecher  had 
said  against  prohibition  in  Maine,  Kansas,  and  other 
States,  followed  by  their  expression  of  opinion  that  a 
hif^h  license  law  would  doubtless  increase  the    liquor 


SUNDAY   NEWSPAPERS.  343 

business,  but  should  be  opposed,  as  it  **  would  conduce 
to  a  lower  order  of  public  morals  ;"  an  editorial 
against  prohibition  in  Iowa,  which  declares  that  "  wine 
and  beer  are  generally  used  in  place  of  alcoholic  liquors, 
and  are  thus  aids  to  temperance  ;"  a  short  story 
showing  that  Christians  are  usually  fools  or  hypocrites, 
in  which  the  sentence  occurs,  "  I  think  Meek  was 
about  the  only  man  in  our  country  who  was  as  good  at 
home  as  he  was  at  church."  This,  which  represents 
what  Sunday  papers  call  "  Religious  Reading,"  occu- 
pies two  thirds  of  a  page — one  twenty-fourth  of  the 
sixteen-page  paper.  I  will  quote  some  of  the  headings 
in  the  remainder  of  the  paper,  and  leave  the  reader  to 
judge  whether  the  reading  of  such  a  paper  is  con- 
ducive to  mental  rest  or  moral  improvement  :  "  Gossip 
of  Court" — "Gordon's  Sanity  Questioned" — "An 
Alleged  Dramatic  Shark"  —  "  Embezzlement"  — 
"  Sudden  Death"—"  The  Buzzard  Gang"—"  A  Ten- 
nessee Man  in  the  Toils" — "A  Woman  Burned  to 
Death"  —  "Vagrants"  —  "Smuggled  Goods". — 
"Bogus  Divorce  Cases" — "Eloping  Husband" — 
"  Flatbush  Mock  Marriage  Scandal  " — "  Chained  and 
Beaten  Wife"—"  Bride  Arrested"—"  Famous  Nautch 
Girls"  —  "  Defalcation"  —  ''  Forgery"  —  "  A  Stake- 
holder Disappears"  — ' '  Small-pox  in  Brooklyn ' ' — * '  Con- 
victed of  Assaulting  Miss " — "  Mine  Explosion"  — 

Murder"— "  Cattle  Plague"— "  Strangled  Wife"— 
Shot  his  Brother"  —  "  Robbed  "  —  "  Killed  "— 
Cuban  Bandits"  —  "  Deadly  Canned  Tomatoes" — 
Trapeze  Performer's  Fall" — "Abhorrent  Scenes  in 
a  Tropical  Cemetery"— "  Failures"— "  Deadly  Oleo- 
margarine, how  it  causes  Hair  to  fall  out  and  Teeth  to 
rattle" — "  Gone  Down  at  Sea" — "  Pacific  Express 
Robber' '  —  "  Three    Wives    Living' '  —  "  Suicide' '— 


344  THE    SABBATH   FOR   MAN. 

"Violently  Insane"  —  '.'Murder  Trial"  —  "Dyna- 
miters"—  "  Rowdies"  —  "  He  pulled  out  a  revolver 
and  threatened  to  shoot  her  if  she  did  not  marry  him" 
— "  Desperate  Murderer  Arrested  " — "  Witness  saw 
Clara  and  Traphagen  in  a  Compromising  Position"-^ 
"  Gossip  for  Ladies  at  the  Sunday  Breakfast  Table" — 
"  Snubbed  "— "  Disgrace"—"  An  Illegitimate  Child  " 
— "  A  Glove  Fight" — "  Elegant  Baltimore  Girl  for  a 
Mistress" — "  Defaulting  Teller" — "  Good  Gracious" 
— "  Too  Thin" — "  Blev/  out  his  Brains  with  a  Pistol  " 
— "  The  Waistless  Dress" — "  The  Bite  of  an  Epilep- 
tic"— "  Brooklyn  Tax  Dodgers."  Besides  these,  the 
paper  has  columns  of  political  accusation,  rumors  of 
wars,  accounts  of  horse-races,  the  story  of  a  danseuse's 
"  terrible  revenge,"  and  six  pages  of  advertising. 

These  papers  call  for  little  comment :  they  speak  for 
themselves.  I  wish,  however,  to  ask  if  such  a  mirror 
of  the  world — leaving  out  the  stars,  the  sunlight,  the 
flowers,  the  noble  deeds,  everything  except  mud  and 
blood  and  business — is  conducive  to  Sabbath  rest  of 
mind,  to  the  preservation  of  home  purity,  to  the  cult- 
ure of  good  morals,  to  making  better  husbands,  better 
wives,  better  sons,  better  daughters,  better  neighbors, 
better  citizens,  better  Christians  ?  This  is  the  stuff 
which  is  compared  to  sermons,  and  offered  in  place  of 
them,  with  the  claim  that  the  work  of  producing  such 
papers  is  as  defensible  as  pulpit  work.  On  the  last 
point  the  New  York  Christian  Advocate  says  :  "  Does 
not  that  professedly  Christian  man  lack  common-sense 
• — or,  if  not,  then  what  is,  perhaps,  worse,  common 
sincerity — who,  on  Sunday,  before  or  after  church, 
saturates  his  mind  with  such  things  as  the  Sunday 
papers  contain,  if  at  the  same  time  he  says  that  he 


SUNDAY    NEWSPAPERS.  345 

a  man  with  any  decency  go  to  church  and  pray, 
*  Lead  us  not  into  temptation,'  or  pray  that  the  word 
of  God  preached  may  have  '  free  course  and  be  glori- 
fied,' when  on  common-sense  principles  it  is  certain 
that  before  the  Word  can  do  him  or  any  in  his  state 
of  mind  real  good,  all  the  effects  of  the  mistake  made 
in  reading  the  paper  must  be  preached  out,  and  the 
very  strongest  sort  of  moral  disinfectant  used  to  get 
rid  of  the  poison  ?" 

Two  of  the  Sunday  papers  vv-hich  I  have  analyzed 
are  among  those  which,  at  the  time  of  the  enforcement 
of  the  Sabbath  laws  of  New  York  against  newsdealers, 
Justice  Bixby,  of  a  New  York  City  police  court, 
decided  were  a  "moral  necessity."  Higher  courts 
have  decided  that  Sunday  papers  are  not  a  **  neces- 
sity"^^" of  any  kind,  but  rather  a  plain  violation  of  the 
law  which  calls  for  the  cessation  of  labor  and  trade  upon 
the  Sabbath.  Which  decision  is  vindicated  by  the 
analyses  I  have  made  ?  Are  these  Sunday  papers,  as 
the  Brooklyn  Times  declares,  "  as  much  a  necessity  as 
food  and  drink"  ?  Was  the  boy  sound  in  his  logic 
who  said,  when  his  Christian  mother  was  being 
praised,  "Father  is  good  too  ;  he  reads  the  Sunday 
papers"  ?  Is  a  true  story  of  crime,  vividly  told  in  a 
Sunday  paper,  any  less  likely  to  make  a  boy  run  away 
for  a  career  of  blood  and  glory  than  a  similar  story  in  a 
dime  novel  ?  It  will  not  do  to  say,  by  way  of  excus- 
ing columns  of  scandal,  that  "  if  the  preachers  would 
reform  the  city,  the  papers  would  have  fewer  of  such 
reports  to  publish,"  for  such  publishing,  it  is  well 
known,  fans  the  flame  of  vice.  Was  that  preacher  of 
New  York  true  to  his  Bible  or  to  facts  who  said  that 
the  four  hundred  thousand  copies  of  New  York  dailies 
that  are  issued  every  Sunday  are  respectable,  harmless. 


346  THE   SABBATH    FOR   MAN. 

and  useful  ?  If  so,  the  old  lady  was  a  good  judge  of 
moral  health  who  said,  after  a  siege  of  sickness,  as  she 
laid  down  the  daily  paper,  "  Now  I  knows  I'm  getting 
better,  'coz  I  enjoys  my  murders. "  I  notice  frequently 
in  the  headings  of  daily  papers,  especially  the  Sunday 
editions  I  have  collected,  the  words  "  gossip"  and 
"  scandal."  Why  may  I  "  gossip"  with  a  paper  but 
not  with  a  person  ?  Why  may  a  man  print  or  read 
"  scandal  "  that  would  be  disgraceful  to  speak  or  hear? 
A  woman  who  was  somewhat  given  to  these  faults 
thought  herself  sick  and  sent  for  a  doctor.  He  ex- 
amined her  pulse  and  said,  "  There  is  nothing  the  mat- 
ter with  you,  only  you  need  rest."  "Oh,  doctor!" 
she  replied,  "don't  say  that  ;  look  at  my  tongue." 
"  T/iat  needs  rest  too."  We  all  need  at  least  one 
day's  rest  per  week,  not  only  from  work  but  from  news- 
paper gossip  too — a  change  to  brighter  and  better 
reading. 

Some  Christians  think  "  Sunday  newspapers  have 
come  to  stay,  and  so  they  should  be  made  as  high-toned 
and  helpful  as  possible."  As  for  the  argument  that 
they  have  "  come  to  stay,''  it  is  a  striking  coincidence 
that  exactly  the  same  thing  is  true  of  sin.  Both  may 
have  "  come  to  stay,"  but  it  is  to  be  hoped  not  in 
Christian  homes  or  hands.  A  century  ago  it  looked  as 
if  slavery  had  come  into  all  Christian  lands  to  stay,  but 
it  has  ceased  in  them  all,  and  certainly  Sabbath-break- 
ing is  not  more  unconquerable. 

What  can  be  done  to  stop  or  check  the  violation  of 
Divine  and  human  laws  by  the  Sunday  nev/spapers  ? 

I.  Let  Christian  men  of  wealth  found  and  endow- 
daily  papers,  just  as  colleges  and  professorships  are 
founded  and  endowed,  so  that  morals  rather  than 
money-making  may    determine  their  attitude  toward 


SUNDAY    NEWSPAPERS.  347 

the  Sabbath  and  other  great  moral  questions.  Do  we 
not  need  some  Peabody  or  Slater  to  give  a  million 
dollars  for  the  mightiest  of  educational  agencies — to 
found  daily  papers  as  able  as  The  New  York  Tribune^ 
but  unspotted  by  Sunday  editions  and  demoralizing 
records  of  betting  and  descriptions  of  bloody  prize- 
fights ?  Or  let  some  Christian  AUiance  arrange  to  re- 
ceive subscriptions  for  such  a  paper  in  each  of  the  large 
cities,  not  to  be  binding  until  fifty  thousand  are  se- 
cured in  each  case. 

As  the  daily  dew  is  really  more  influential  than  the 
occasional  rains,  so  the  daily  press,  which  is  often 
hostile  to  evangelical  Christianity,  is  more  influential 
than  the  weekly  religious  press.  Not  even  the  work 
of  foreign  or  home  missions  is  more  important  than  the 
establishment  in  each  of  the  great  cities  of  the  land  of 
a  daily  paper  that  keeps  the  Sabbath  and  co-operates 
with  Christianity,  and  records  not  only  evils,  but  also 
and  especially,  '  whatsoever  things  are  pure,  just, 
lovely,  and  of  good  report,'  that  the  readers  maybe 
led  to  ''think  on  these  things."  Such  papers  would 
undoubtedly  at  length  become  self-supporting,  for 
there  are  ten  millions  of  evangelical  Christians  in  the 
United  States,  and  twenty-five  millions  more  who  are 
adherents  of  evangelical  churches,  and  a  paper  estab- 
lished on  a  proper  basis  to  furnish  reading  intel- 
lectually as  able  as  that  of  the  best  dailies,  but  with 
no  money-making  motive  to  make  it  a  Sabbath-breaker 
or  lower  its  moral  standard,  would  have  a  large  con- 
stituency in  every  considerable  city.  When  money- 
making  rules  a  city  paper,  it  is  not  strange  that  its 
moral  tone  is  lowered,  for  a  low  moral  key  is  what  city 
majorities  like.  Every  city  needs  at  least  one  daily  so 
endowed  by  philanthropy  that  it  is  no  more  subject  to 


34^  THE   SABBATH    FOR   MAN, 

this  temptation  than  an  endowed  college  is  to  run  a 
lottery.  A  good  Saturday  afternoon  paper  on  the  same 
basis  is  also  much  needed. 

2.  Let  printers  and  reporters,  for  the  sake  of  body 
and  soul  and  law,  strike  against  Sunday  work,  as  was 
done  some  years  ago  in  Richmond.  A  reporter  on  a 
great  Chicago  daily,  which  publishes  a  Sunday  edition 
heavy  with  rubbish,  was  asked  whether  he  had  one 
day  of  rest  in  seven.  His  answer  was,  "  Not  one  in 
seventy-seven."  Why  not,  for  once,  instead  of  strik- 
ing for  higher  wages,  strike  for  home  and  conscience 
against  Sunday  work  ? 

3.  Let  subscribers  make  themselves  felt  in  effective 
protest  against  Sunday  editions.  Some  years  ago  the 
late  Colonel  Forney  concluded  to  publish  the  Philadel- 
phia Press  on  the  Sabbath.  Many  of  his  patrons  at 
once  refused  to  take  his  paper  on  any  day  of  the  week 
or  to  advertise  in  it.  The  offending  issue  was  speedily 
withdrawn.  It  has  reappeared,  however,  under  the 
Colonel's  successors,  and  we  have  heard  of  no  pro- 
tests. Does  the  decrease  of  Christian  protests  against 
Sunday  mails,  Sunday  trains,  and  Sunday  newspapers, 
as  they  have  grown  more  familiar,  indicate  a  letting 
down  of  conscience,  or  what?  Has  it  any  connection 
with  a  certain  familiar  poem  about  first  enduring  a 
vice,  then  pitying,  then  embracing  it? 

4.  Let  the  public  officers  enforce  the  laws.  In  New 
York  State,  by  an  unjust  discrimination  in  favor  of 
those  whom  the  legislators  feared,  the  Sunday  sale  of 
all  kinds  of  newspapers,  cigars,  and  confections,  all  of 
which  had  been  decided  by  the  courts  to  be  unneces- 
sary, was,  in  1883,  allowed,  but  the  servile  labor  which 
papers  require  of  printers  on  the  Sabbath  is  still  illegal 
in  New  York  State,  and  even  the  sale  in  nearly  all  other 


SUNDAY    NEWSPAPERS.  349 

States.'"  Why  should  not  the  officers  of  the  law 
protect  printers  as  well  as  weavers  or  masons  in  their 
right  to  Sabbath  rest  ? 

5.  Let  those  who  respect  the  law  of  God  and  the 
laws  of  the  land  refuse  to  encourage  the  Sunday  papers 
that  violate  both,  either  by  advertising  in  them  or 
purchasing  them.  Neither  the  question,  Shall  I  take 
a  Sunday  paper  ?  nor  the  kindred  one,  Shall  I  use  the 
Sunday  trains  and  Sunday  mails  ?  will  be  settled  by 
any  but  an  utterly  selfish  soul  by  the  test.  Will  it  do 
vte  any  harm  ?  A  man  who  tests  these  questions  by 
any  such  standard  advertises  his  own  meanness.  The 
question  is  rather,  Shall  I  encourage  a  system  that  vio- 
lates the  laws  of  God  and  of  the  State  ;  that  robs 
thousands  of  their  right  to  spend  the  Sabbath  in  rest 
and  home  life  and  culture  of  conscience  ;  that  robs 
millions  of  mental  rest  ;  and  that,  by  secularizing,  im- 
perils the  Sabbath,  whose  peril  is  the  peril  of  the  na- 
tion. One  who  follows  the  Nezv  York  Tribune' s  in- 
genious advice  to  those  whose  consciences  are  against 
Sunday  papers,  to  "  take  the  Sunday  paper  regularly 
and  read  it  on  Monday  morning,"  encourages  this 
evil  system  just  as  surely  as  if  he  followed  the  usual 
plan  of  those  who  buy  the  Sunday  papers. 

That  the  sin  of  buying  a  newspaper  on  the  Sabbath 
seems  to  be  *'  only  a  little  one"  beside  the  Sodom  of  a 
Sunday  saloon  or  a  Sunday  excursion,  makes  it  all  the 
more  dangerous,  as  every  form  of  sinning  begins  in 
small  offenses.  As  beer  leads  to  brandy,  so  buying 
and  reading  a  Sunday  paper  prepares  the  way  for 
other  forms  of  Sunday  business  and  amusement. 
Reading  real -estate  notices  naturally  leads  to  house- 
hunting, which  is  just  as  surely  Sabbath-breaking  as 
moose-hunting.     Reading  advertisements   of  Sunday 


350  THE   SABBATH   FOR    INI  AN. 

excursions  and  Sunday  base-ball  games  and  Sunday- 
races  in  the  Sunday  papers  must  lead  some  to  attend 
them,  or  their  shrewd  promoters  would  not  thus  adver- 
tise them.  Reading  advertisements  on  the  Sabbath 
leads  to  answering  them  on  that  day,  as  far  as  they 
are  to  be  answered  by  mail,  and  to  planning  for  Mon- 
day in  other  cases,  which  interferes  with  both  rest  and 
religion. 

The  Sunday  mail,  the  Sunday  train,  and  the  Sunday 
newspaper  are  but  three  heads  of  one  hydra,  which  is 
assailing  the  Sabbath  more  disastrously  than  any  other 
foe  except  the  Sunday  saloon. 

Let  every  friend  of  God  and  man  unite  to  behead 
the  monster,  and  rescue  the  Lord's-day  and  man's. 

"  The  Sabbath  was  made  for  man" — for  the  post- 
man, the  railroad  man,  the  newspaper  man.  God  ex- 
pects every  one  to  do  his  duty  in  securing  it  to  them. 


V.  WHAT  DEGREE  OF  SABBATH  OB- 
SERVANCE CAN  BE  SECURED  IN 
NINETEENTH  CENTURY  CITIES? 


God  blessed  the  seventh  day,  and  sanctified  it. — Gen.  2  :  3. 

This  is  the  day  which  the  Lord  hath  made  ;  we  will  rejoice  and  be 
glad  in  it. — Ps.  118  :  24. 

The  Sabbath  was  made  for  man. — Mark  2  :  27. 

Remember  the  Sabbath  day  to  keep  it  hcly. — Exod.  20 :  8. 

I  WAS  in  the  Spirit  on  the  Lord's-day. — Rev,  i  :  10. 

The  Son  of  Man  is  Lord  also  of  the  Sabbath. — Mark  1 :  28. 

There  remaineth  therefore  a  Sabbath  rest  for  the  people  of  God. — 
//el>.  4  :  9  {Revised  Version). 

.  An  institution  which  has  lasted  for  eighteen  centuries  in  the  most 
civilized  parts  of  the  universe,  which  has  been  preserved  amidst  all 
differences  of  customs,  languages  and  opinions,  among  races  and 
churches  that  have  been  slaying  and  anathematizing  eaca  other,  can 
not  rest  upon  the  doubtful  construction  of  one  passage  or  of  twenty. 
— F.  D.  Maurice,  in  "  Sermons  on  the  Sabbath-day,''  etc.,  p.  31. 

The  loftiest  achievements  in  arms,  in  literature,  in  science,  in  phil- 
anthropy, in  missionary  enterprise  and  social  advancement,  belong  to 
the  Anglo-Saxon  people,  whose  observance  of  Sunday  is  to-day  the 
wonder  and  the  admiration  of  every  intelligent  traveler. — Bishop 
Henry  C.  Potter,  of  Nezu  York. 

The  Anglo-Saxon  race  is  marching  on  as  an  army  with  banners, 
and  far  advanced  among  them  is  the  banner  upon  which  is  engraved, 
"Remember  the  Sabbath-day  to  keep  it  holy." — Judge  Craft,  of 
Memphis.''^^ 

To  compare  the  state  of  Sabbath  observance  with  that  of  other 
lands,  and  not  with  the  standard  of  piety  and  morals  in  the  Scriptures, 
and  to  rest  satisfied  with  our  condition,  would  not  be  wise. — GiL- 
FILLAN,^03p^    558. 


WHAT  DEGREE  OF  SABBATH  OBSERV- 
ANCE CAN  BE  SECURED  IN  NINE- 
TEENTH  CENTURY   CITIES? 

For  the  ideal  Sabbath  we  must  go  to  the  precepts 
and  practice  of  Christ.  In  order  to  understand  these 
we  must  examine  also  the  Sabbath  of  the  prophets  and 
apostles.  Let  us  first  turn  to  the  Fourth  Command- 
ment :  "  Remember  the  Sabbath  day,  to  keep  it  holy. 
Six  days  shalt  thou  labor,  and  do  all  thy  work  :  but 
the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God  ; 
in  it  thou  shalt  not  do  any  work,  thou,  nor  thy  son, 
nor  thy  daughter,  thy  manservant,  nor  thy  maid- 
servant, nor  thy  cattle,  nor  thy  stranger  that  is  within 
thy  gates  :  for  in  six  days  the  Lord  made  heaven  and 
earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day  :  wherefore  the  Lord  blessed  the  Sabbath 
day,  and  hallowed  it."     (Ex.  20  :  8-11.)''" 

That  this  law  was  received  by  the  Jews  in  the 
days  of  Moses  is  admitted  even  by  the  destructive 
critics.  That  it  came  from  God  is  believed  by  all  who 
accept  any  theory  of  inspiration.  The  only  question 
is,  whether  it  is  a  "  positive,  "^^^  local,  and  temporary 
Jewish  by-law,  or  a  "  moral  "  and  perpetual  article  in 
the  world's  code  of  common  law. 

That  the  obligation  to  keep  the  Fourth  Command- 
inejit  is  perpetual  and  universal  is  sJwwn,  first,  by  the 
fact  that  it  is  founded  on  conditions  that  are  as  perpetual 
and  universal  as  human  nature.     It  aims  for  one  thino:, 


354  THE    SABBATH   FOR   MAN. 

to  prevent  vagrancy/'^  by  requiring  men  to  work  six 
days  of  each  week.  Is  not  such  a  requirement  as  ap- 
propriate in  the  Sandwich  Islands  or  in  New  York  or 
Chicago  or  London  as  in  Jerusalem  ?  It  aims  to 
secure  every  seventh  day  for  rest  of  body  and  mind. 
Are  Jews  alone  in  need  of  such  rest  ?  It  aims  also 
to  culture  the  soul  into  holiness.  Do  none  but  Jews 
need  that  ?  Hath  not  a  Gentile  muscles,  mind,  soul, 
home  ? 

It  is  replied  :  "  The  necessity  of  rest  was  never 
greater  than  to-day,  but  the  methods  of  resting  are 
not  the  same  as  in  the  days  of  Moses."  That  is  too 
true.  The  methods  of  resting  on  the  Sabbath  in  the 
days  of  Moses  differ  from  those  of  the  nineteenth 
century  —  Sunday  excursions  and  such  like  —  chiefly 
in  the  fact  that  the  former  method  rested  the  people 
for  Monday's  work,  while  the  latter  tires  them  for  a 
"blue  Monday's"  rest.  Nineteenth  century  muscles 
and  minds,  not  less  than  those  of  early  times,  require, 
v/ith  the  rest  that  comes  by  a  change  of  work  and  a 
break  in  life's  monotony,  that  subtler  rest  that  comes 
by  an  uplift  of  the  soul  in  the  exercises  of  faith,  hope, 
and  charity. 

The  Sabbath  Is  not  Hebrew,  but  human  and  hu- 
mane. As  marriage,  though  made  a  symbol  of  God's 
fellowship  with  the  Church,  is  primarily  a  law  for  the 
preservation  of  physical  and  moral  health,  so  the  Sab- 
bath, though  incidentally  used  as  a  monument  of  Crea- 
tion and  other  Divine  acts,  is  primarily  a  law  of  health 
and  holiness.  It  is  not  a  mere  Jewish  law,  but  a  laiv  of 
nature.  "  One  day  in  ten,  prescribed  by  revolutionary 
France,  was  actually  pronounced  by  physiologists  in- 
sufficient." Such  world-famed  scientists  as  Humboldt 
and   Dr.  Farre  say  that   to  rest  one  day  in   seven  is  as 


SABBATHS   IN   NINETEENTH    CENTURY   CITIES.    35$ 

much  required  by  the  laws  of  nature  as  the  rest  of  the 
night.  Sabbath  observance  would  be  binding  on  us  as 
a  law  of  physical  and  moral  health  even  if  it  were  not 
in  the  Bible.  Reason  unaided  might  never  have  dis- 
covered such  a  law,  but  when  revealed,  reason  ap- 
proves it  as  adapted  to  our  nature.  "  Eternal  as  the 
constitution  of  man,"  says  F.  W.  Robertson,  "  is  the 
necessity  for  the  existence  of  a  day  of  rest."  Every 
law  of  the  decalogue  is  thus  constitutional— no\.  an 
arbitrary  decree,  but  a  revelation  of  what  our  nature 
requires  for  its  best  good.  If  the  ancient  Jew  needed 
a  seventh  day  for  rest  and  religion,  so  do  men  of  like 
passions  to-day. 

A  distinguished  Christian  woman — who  believes  that 
it  is  the  duty  of  modern  Gentiles  no  less  than  of  ancient 
Jews  to  give  at  least  a  tenth  of  their  income  to  God, 
since  He  declared  that  this  minimum  proportion  be- 
longs to  Him,  as  early  as  the  days  of  Abraham  (before 
there  were  any  Jews),  and  as  late  as  the  days  of 
Christ,  who  said  of  tithing,  "  This  ought  ye  to  have 
done" — thought  it  wise  to  read  to  her  little  boy  what 
the  Bible  says  about  giving  a  tenth,  in  order  to  set 
his  conscience  at  work  on  the  subject.  After  she  had 
read  several  passages  he  asked,  "  Who  did  God  say 
those  things  to  ?"  "  To  the  Jews,"  said  his  mother. 
He  had  a  settled  dislike  for  the  Jews,  but  after  think- 
ing awhile  he  summed  up  the  whole  case  in  words 
from  which  there  is  no  escape  :  ''  Well,  I  think  we 
ought  to  give  as  much  as  the  old  Jews,  anyhow.'' 

So  of  the  seventh  portion  of  time  which  God  reserved 
for  Himself,  not  only  before  the  Jews  existed  but 
even  "  before  Abraham  was,"  and  which  His  Son  has 
taught  us  to  give  to  the  service  of  God — since  the  re- 
lations of  our  souls  to   our  bodies  and  to  God  are  the 


35^  THE   SABBATH    FOR   MAN. 

same  as  those  of  the  Jews,  we  ought  surely  to  give  as 
much  time  as  they  to  rest  and  religion. 

In  the  words  of  W,  H.  Ryder,  D.D.,  the  distin- 
guished UniversaHst,  formerly  of  Chicago  :  "  The 
principle  which  underlies  the  observance  of  one  day  in 
seven  as  a  period  of  religious  culture  and  rest  is  based 
upon  a  Divine  command,  and  is  authorized  both  by 
Judaic  custom  and  the  example  of  Christ.  It  is  not 
necessary  that  the  day  of  the  Jewish  Sabbath  be 
observed  in  order  to  perpetuate  the  principle  for  which 
the  day  stands.  The  obligation  to  observe  one  day  in 
seven  for  purposes  of  worship  and  physical  rest,  there- 
fore, is  of  Divine  origin." 

But  a  law  like  that  of  the  Sabbath,  whose  utility  is 
not  self-evident,  needs  Divine  proclamation  to  make 
it  effective.  Not  until  Herbert  Spencer's  gospel  of 
utility  becomes  powerful  enough  to  make  men  do  right 
because  in  the  long  run  such  a  course  brings  the  most 
happiness  to  the  community,  will  men  keep  the  Sab- 
bath because  in  the  end  it  is  the  best  plan  for  the  in- 
dividual and  for  society.  It  is  a  suggestive  fact  that 
in  Europe  the  Sabbath  observance  of  Lutheran  coun- 
tries, founded  on  utility,  is  scarcely  better  than  that 
of  Roman  Catholic  countries,  where  it  is  founded  on 
mere  ecclesiastical  authority.  The  numerous  suc- 
cessors of  Esau  stand  ready  to  sell  the  future  birth- 
right of  health  and  happiness  for  the  present  enjoy- 
ment of  Sabbath  profits  or  potions.  European  his- 
tory shows  that  the  Sabbath  can  not  hold  its  own 
against  greed  and  appetite,  even  with  the  help  of  civil 
laws,  unless  the  Divine  "thou  shalt"  of  Sinai  is  so 
proclaimed  as  to  awake  the  Divine  "  I  ought"  of  con- 
science in  men.  If  the  Sabbath  comes  to  us  with  no 
authority  but  that  of  the  Church  Fathers,  or  the  Re- 


SABBATHS    IN    NINETEENTH    CENTURY    CITIES.    35/ 

formers  or  the  Puritans,  or  even  the  doctors,  it  will  be 
as  little  regarded  as  other  rules  from  the  same  sources, 
as  little  kept  as  a  Massachusetts  "  Fast  Day."  What 
Earl  Cairns  said  of  Great  Britain  is  equally  true  of  the 
United  States  :  "  The  institution  of  Sunday  is  only 
maintained  because  the  vast  majority  of  the  people  of 
this  country,  altogether  irrespective  of  churches  of 
denominations,  are  convinced  that  it  depends,  not  on 
human  law,  but  upon  a  higher  and  greater  law,  which 
we  are  all  bound  in  conscience  to  obey.'"'^  Sabbath 
laws  are  effective  only  where  they  are  felt  to  have 
Divine  authority  as  well  as  humane  utility.  It  is 
therefore  important  to  show  that  the  law  of  the  Sab- 
bath, besides  being  a  general  law  of  nature,  is  one  of 
the  perpetual  and  universal  moral  laws  revealed  to  us 
in  the  Bible  ;  and  this  v/e  proceed  to  prove  : 

That  its  obligation  is  not  local  and  temporary  is  proveft, 
secondly,  by  the  fact  that  it  is  found  in  the  Decalogue^ 
a  moral  code^^^  of  iinlimited  application. 

It  is  too  much  forgotten  that  the  Jewish  nation  had 
three  codes  :  one,  ceremonial,  and  obligatory  upon  its 
own  church  alone,  and  on  that  only  to  the  coming  of 
the  Messiah  ;  another,  civil,  and  obligatory  only  upon 
those  who  were  under  the  Jewish  government,  and  on 
them  only  so  long  as  that  government  existed  ;  a 
third,  compared  with  which  the  two  already  mentioned 
were  but  local  and  temporary  by-laws,  was  the  very 
constitution  of  the  Jews  in  common  with  all  men — the 
Decalogue,  which  by  its  very  nature  proves  itself  of 
universal  and  perpetual  obligation  as  the  common  law 
of  the  world.  ^^' 

Whatever  there  was  about  the  Sabbath  in  the  Jew- 
ish ceremonial  law,  such  as  its  special  sacrifices,'^"  was 


358  THE    SABBATH    FOR    MAN. 

for  the  Jews  only,  and  is  not  obligatory  upon  us, 
although  it  is  recorded  in  the  world's  Bible  because 
"  profitable  for  instruction  in  righteousness."  What- 
ever there  was  about  the  Sabbath  in  the  Jewish  civil 
code — such  as  the  prohibition  of  fire  on  the  Sabbath 
in  a  warm  country  where  a  Sabbath  fire  would  only 
be  used  for  needless  cooking  ;^^°  and  the  death-penalty 
for  Sabbath-breaking'"*' — is  not  binding  upon  us,  but  is 
recorded  in  our  Bible  to  teach  us  that  God  would  have 
us  exceedingly  careful  to  avoid  unnecessary  Sabbath 
work,  and  that  He  regards  disobedience  to  His  Sab- 
bath law  as  a  very  grave  offense. 

But  what  is  said  of  the  Sabbath  in  the  Fourth  Com- 
mandment of  the  Decalogue  is  neither  a  part  of  the 
Jewish  ceremonial  law  nor  of  the  Jewish  civil  law. 
It  is  a  paragraph  in  a  code  of  universal  and  perpetual 
obligation.  It  is  inexcusable  for  any  intelligent  per- 
son, much  more  a  clergyman,  to  declare  the  Fourth 
Commandment  **  no  more  binding  on  us  than  the  law 
of  circumcision."  One  might  as  w^ell  say  that  the  lav/ 
against  theft  is  no  more  binding  upon  Americans  than 
some  outgrown  by-law  of  the  Church  of  England,  since 
that  church  condemned  theft  at  the  period  when  this 
abolished  rule  was  in  force.  When  a  church  repeals  or 
outgrows  an  ecclesiastical  by-law,  it  does  not  repeal 
the  universal  code  of  moral  law  which  that  church 
holds  in  common  with  all  the  world. 

The  Commandments  against  idolatry,  adultery,  and 
Sabbath-breaking,  as  found  in  the  v/orld's  Decalogue 
of  moral  laws,  are  not  abrogated  because  the  death 
penalty  prescribed  for  each  of  them  in  the  Jewish  civil 
code  is  no  longer  in  force.  Whatever  the  ceremonial 
or  civil  laws  of  the  Jews  have  to  say  about  the  Sabbath 
has   no   binding  force  upon  us,  but   the   Fourth  Com- 


SABBATHS    IN    NINETEENTH    CENTURY    CITIES.    359 

mandment  of  the  world's  Ten  Commandments  has  not 
one  word  that  is  ceremonial,  local,  or  temporary,  but, 
like  the  other  nine  Commandments,  is  written,  not 
only  in  the  rocks,  but  also  in  the  constitution  of  man 
forever.  Judge  Craft,  of  Memphis,  says  :  "  Whatever 
may  be  the  origin  of  the  Decalogue,  whether  humian 
or  Divine,  the  high  compliment  has  been  paid  to  it 
that  every  one  of  its  commands  (except  those  which 
provide  for  the  duty  of  man  to  worship  God)  has  been 
re-enacted  as  civil  law  ;  and  when  you  say,  '  Thou 
shalt  not  kill,'  or  *  Thou  shalt  not  steal,'  it  is  only  a 
re-enacting  of  the  law  of  Moses — as  much  so  as  the 
Sunday  law. "  All  civilized  nations  have  seen,  v/ith 
Paul,  that  the  Decalogue  is  "just  and  good,"  and 
so  have  made  it  the  basis  of  their  laws.  The  o;reat 
lawgivers, '^'^  Justinian,  Charlemagne,  and  Alfred,  each 
acted  on  this  principle,  that  while  the  Bible  laws  about 
circumcision  and  sacrifices  vrere  for  Jews  only,  those 
of  the  Decalogue  v/ere  the  world's  common  law,  its 
universal  constitution.  By  their  very  nature,  the  Ten 
Commandments  are  as  universal  and  perpetual  in  their 
application  as  the  Golden  Rule,  which  Christ  drew, 
like  a  precious  gem,  out  of  the  same  Old  Testament 
mine,  as  >  the  central  truth  of  "the  lav/  and  the 
prophets." 

The  Fourth  Commandment  is  hardly  second  to  any 
in  the  Decalogue  in  the  honor  put  upon  it,  being  the 
only  one  given  in  both  positive  and  negative  forms, 
the  only  one  underscored  with  God's  impressive 
caution  to  ''Remember  '  it.  None  but  He  has  a  right 
to  bid  us  "  forget  the  Sabbath  day." 

It  is  almost  universally  admitted  that  nine  of  the 
Ten  Commiandments — those  against  idolatry,  blas- 
phemy,    disobedience     to     parents,  falsehood,     theftt 


360  THE    SABBATH    FOR   MAN. 

adultery,  murder,  covetousness — must  be  obligatory 
wherever  man  liv^es,  because  founded  on.  the  very  con- 
stitution of  man. 

The  Rev.  E.  H.  Plumptre,  A.M.,  in  an  article  on 
"  Sunday*"'^  in  the  Contemporary  Review  for  January, 
1866,  says  of  Rev.  Norman  Macleod's  harmful  and 
illogical  Sunday  theories  :'"  "  What  he  maintains  is 
simply  this,  that  ^w^ry  Commandment  but  the  Fourth 
was  binding  before  the  Law  was  given  on  Sinai,  would 
have  been  binding  now  even  if  that  Law  had  never 
been  given,  and  is  actually  binding  on  the  consciences 
of  Christian  men.".  Any  one  who  claims  that  one 
ceremonial,  local,  temporary  by-law  has  been  smuggled 
into  the  universal  and  perpetual  Decalogue — whose 
laws  were  distinguished  from  the  ceremonial  laws 
by  being  written  with  the  finger  of  God  in  the  rocky 
and  kept  i7i  the  ark,  while  the  ceremonial  laws  were 
written  by  Moses  on  parchment  only,  and  laid  beside 
the  ark — is  bound  to  prove  so  strange  and  unnatural 
a  theory,  to  show  why  and  when  and  where  this  one 
law  was  cut  out  of  the  tables  of  stone. ^"* 

That  the  Fourth  Commandment  is  not  merely  a  Jezvish 
law  may  be  shozvn,  thirdly,  from,  the  fact  that  the  same 
Book  which  tells  its  that  it  ivas  proclaimed  to  the  Jews 
at  Sinai,  tells  ns  that  the  Sabbath  was  instituted  long 
before  the  Jewish  nation  existed,  at  the  Adamic  foun- 
tain head  of  all  nations. 

If  New  York  enacts  a  previously  existing  law  of  the 
General  Government  of  the  United  States,  it  is  not  on 
that  account  to  be  spoken  of  in  Europe  as  a  law  bind- 
ing on  New  Yorkers  only.  Even  if  Nev/  Yorkers 
should  repeal  it,  it  would  still  be  a  force  upon  them 
and  all  others  of  the  country  from  the  higher  power. 


SABBATHS    IN   NINETEENTH    CENTURY   CITIES.    36 1 

It  is  thrice  declared  that  as  soon  as  man  was 
created,  God  instituted  the  Sabbath  for  him.  The 
record  is  perfectly  plain.  Only  a  preconceived  theory 
that  the  Sabbath  is  only  a  Jewish  institution  could 
lead  any  one  to  interpret  Gen.  2:3  as  Paley^"  and 
F.  W.  Robertson'"  do.  Dr.  Paleysays  :  "  The  v/ords 
do  not  assert  that  God  tJien  '  blessed  '  and  '  sanctified  ' 
the  seventh  day,  but  that  He  blessed  and  sanctified  it 
for  that  reason,  and  if  any  ask  why  the  Sabbath  or 
sanctification  of  the  seventh  day  was  tJieii  mentioned  if 
it  was  not  then  appointed,  the  answer  is  at  hand  :  The 
order  of  connection,  and  not  of  time,  introduces  the 
mention  of  the  Sabbath  in  the  history  of  the  subject 
v/hich  it  was  ordained  to  commemorate."  Robertson 
says  :  "It  is  not  said  that  God  at  the  Creation  gave 
the  Sabbath  to  man,  but  that  God  rested  at  the  close 
of  the  six  days  of  Creation,  whereupon  he  /2^^/ blessed 
and  sanctified  the  day  to  the  Israelites.''  That  inter- 
pretation is  strangely  offered  in  the  nam.e  of  reason. 
But,  taking  it  on  that  ground,  what  reaso?i  is  there  why 
Adam  should  not  have  had  a  day  of  rest  after  each  six 
days  of  labor  in  his  garden,  as  well  as  Jewish  farmers 
of  twenty-five  centuries  later  ?  Paul  says  the  Law  is 
written  on  the  hearts  of  even  the  heathen  ;  much  more 
Vv^as  it  written  on  the  heart  of  Adam.  The  Command- 
ment against  murder  must  have  been  v/ritten  on 
Cain's  heart  or  he  would  not  have  been  sentenced  by 
the  Judge  of  all  the  earth  for  its  violation.  The  laws 
against  falsehood,  theft,  adultery,  idolatry,  must  have 
been  written  on  the  hearts  of  the  antediluvians  or  they 
would  not  have  suffered  capital  punishment  by  the 
flood  for  disobeying  them.  When  it  is  evident  from 
the  Bible  record  that  nine  of  the  Ten  Commandments 
must  have  been  obligatory  upon  all  men  from  the  first, 


362  THE    SABBATH    FOR    MAN. 

what  "  reason"  is  there  for  supposing  they  were 
not  also  familiar  with  the  most  beneficent  one  of  all, 
especially  as  it  is  the  only  one  of  the  ten  wJdcJi  the  Bible 
distinctly  tells  ns  was  given  to  man  at  his  very  Creation  ? 
But  the  objector  says,  '*  If  the  Sabbath  was  given, 
as  the  Bible  seems  to  say,  at  the  beginning,  how  does 
it  happen  that  it  is  but  once  specifically  mentioned 
after  that  before  the  giving  of  the  law  at  Mount  Sinai  ? 
The  question  is  not  so  hard  to  answer  as  it  might 
seem.  It  is  too  much  forgotten  that  Genesis  is  only 
a  preface  to  the  Bible — a  mere  outline  of  the  early 
ages  of  the  world  to  introduce  the  history  of  the 
chosen  people.  It  covers  nearly  twice  as  much  time 
as  all  the  remainder  of  the  Old  Testament,  v/hose  cen- 
tre in  time  is  the  birth  of  Jacob,  in  the  twenty-fifth 
chapter  of  Genesis.  In  a  book  which  sketches  sixteen 
hundred  years  in  six  chapters,  only  one  or  two  things 
in  a  thousand  can  be  recorded,  and  those  will  naturally 
be  exceptional  and  abnormal  events,  and  not  such  as 
are  regular  and  ordinary.  The  argument  from  silence 
would  prove  that  the  Sabbath  was  not  proclaimed  at 
Sinai,  just  as  conclusively  as  that  it  was  not  instituted 
in  Eden.  After  the  Genesis  record  that  God  made 
the  Sabbath  as  His  crowning  work,  it  is  not  specifically 
mentioned  for  forty-eight  pages  of  the  Bible,  but  after 
the  various  records  in  the  books  of  the  Pentateuch  of 
its  proclamation  at  Sinai  it  is  not  again  mentioned  for 
one  hundred  and  twenty-eight  pages — Deut.  5  :  15  to 
2  Ki.  4  :  23 — a  silence  nearly  three  times  as  long  in 
Bible  space  as  that  which  is  used  to  disprove  the 
primeval  establishment  of  the  Sabbath.'"^  The  refer- 
ences to  the  Sabbath  before  Sinai  are  not  less  but 
more  than  could  fairly  be  expected.  Besides  the  three 
passages  which  speak  distinctly  of  the  Sabbath  as  ex- 


SABBATHS   IN   NINETEENTH    CENTURY    CITIES.    363 

isting  before  the  Ten  Commandments  were  given/"  we 
find  that  in  Jacob's  history  the  "  week"  is  spoken  of ; 
which  implies  the  Sabbath  ;  and  in  the  story  of  Noah 
*'  seven  days"  are  repeatedly  mentioned  in  such  a  way 
as  perfectly  to  harmonize  with  the  statement  that  the 
Sabbath  had  been  previously  established.^" 

Several  weeks  before  the  Law  was  given  on  Mount 
Sinai,  a  violation  of  the  Sabbath  was  rebuked  by 
Moses  in  the  name  of  God,  with  words  that  indicate 
that  it  was  an  old  offense  against  a  well-known  institu- 
tion :  ''How  long  refuse  ye  to  keep  my  command- 
ments?"^"* With  this  harmonizes  the  opening  word 
of  the  Fourth  Commandment,  which  is  proclaimed  as 
a  familiar  law  which  the  people  are  to  "  Remember." 

It  is  indeed  said  by  Moses  elsewhere  that  the  Sab- 
bath was  "  a  sign"^"*  between  Jehovah  and  the  Israel- 
ites, but  that  no  more  proves  the  institution  new  and 
for  Jews  only,  than  the  use  of  the  rainbow  as  a  sign  of 
God's  covenant  Vvdth  Noah  proves  that  the  rainbow 
was  newly  created  at  that  time  and  for  Noah's  ex- 
clusive benefit.  Not  until  the  rainbow,  with  its  sun- 
light after  storm,  is  abrogated,  will  the  days  of  toil 
cease  to  be  followed  by  the  Sabbath  of  rest. 

That  the  Sabbath  was  indeed  "  made  for  man"  and 
not  for  Jezvs  only  is  proved,  fourthly,  by  the  fact  that  it 
was  made  binding  upon  all  the  foreigners  or  ' '  strangers' ' 
who  were  "  within  the  gates'"  of  those  to  whom  it  was 
proclaimed.  In  the  words  of  the  Rev.  William  G. 
Macfie  :  "  These  were  idolaters,  whom  the  pursuit  of 
gain  had  for  a  tim.e  allured  within  the  limits  of  the 
Jewish  state,  or  men  who,  having  renounced  the 
grosser  forms  of  heathenism,  had  not  wholly  connected 
themselves  with   the  Jewish  church.      In  either  case 


364  THE    SABBATH    FOR   MAN. 

they  had  not  openly  professed  Judaism,  for  they  had 
not  submitted  to  the  rite  of  circumcision,  nor  were 
they  permitted  to  partake  of  the  passover,  or  to  claim 
the  privileges  of  Jewish  Christians  ;  yet  they  were 
forced,  at  least  outwardly,  to  obey  the  Fourth  Com- 
mandment. The  ceremonial  law  did  not  bind  them  ; 
they  were  allowed  the  most  ample  liberty  as  to  every- 
thing peculiarly  Jewish,  but  they  were  not  to  work  on 
the  seventh  day.  The  reason  is  plain.  The  Fourth 
Commandment  is  of  universal  obligation.  It  did  not 
bind  the  Hebrew  more  than  any  other  race.  The  Jews 
kept  it,  not  as  Israelites  but  as  men,  and  all  within 
their  gates,  therefore,  had  to  acknowledge  its  author- 
ity. The  stranger  was  expected,  on  the  seventh  day, 
to  abstain  from  work  for  precisely  the  same  reasons  as, 
on  other  days,  he  was  expected  to  refrain  from  fraud 
and  calumny.""^ 

That  the  Sabbath  was  given  not  to  the  Jezvs  only,  but 
to  all  natio7is  through  Adam,  is  proved,  fifthly,  by  the 
fact  that  7iearly  all  the  nations  of  antiquity  had  the  di- 
vision of  time  by  *■  *  weeks, ' '  zvith  a  sacred  day  as  one  of 
the  ' '  seven, ' '  which  was  on  this  accoimt  used  as  a  sacred 
number. ^""^ 

George  Smith  (Chaldean  Account  of  Genesis,  1881) 
says  that  there  can  be  no  doubt  that  the  Sabbath  ex- 
isted among  the  early  Assyrians,  and  that  "  the  word 
Sabbath  itself,  under  the  form  Sabbatu,  was  known  to 
them  and  explained  by  them  as  a  day  of  rest  for  the 
heart.''  Professor  Francis  Brown  sums  up  the  evi- 
dence of  a  primitive  Assyrian  Sabbath  thus:  "We 
have  strong  evidence  both  of  a  division  of  the  month 
into  weeks  of  seven  days,  and  also  of  a  special  observ- 
ance of  the  last  day  in  each  week." 


SABBATHS   IN   NINETEENTH    CENTXJRY   CITIES.    365 

Rev.  W.  \V.  Atterbury/"'  whose  studies  in  Sabbath 
literature  have  been  very  extensive,  sa3^s  :  "  From 
time  whereof  the  memory  of  man,  and  history  and 
mythology,  run  not  to  the  contrary,  the  division  of 
time  into  the  week  of  seven  days  has  been  the  almost 
universal  law.  It  prevailed  among  peoples  far  re- 
moved from  each  other,  and  remote  from  as  well  as 
near  to  the  Asiatic  centre  whence  the  nations  of  men 
radiated  —  among  Persians,  Chaldeans,  Egyptians, 
Hindoos,  the  ancient  Chinese  on  the  farthermost  East, 
and  the  Scandinavians  on  the  Northwest.  In  most  of 
these  instances  it  is  certain  that  the  week  revolved 
upon  a  day  of  rest  ;  and  as  religious  rest  days,  dies 
feriati,  are  found  all  through  history  marking  the 
divisions  of  the  year,  it  is  altogether  probable  that, 
wherever  the  division  by  weeks  existed,  it  was 
marked  originally  by  the  observance  of  rest  days.  "^^^ 

This  ancient  **  week"  can  not  be  explained  as  bor- 
rowed from  the  Jews,  for  it  is  found  in  the  stone  records 
of  yet  older  nations  ;  nor  as  suggested  by  the  sun, 
moon,  and  five  chief  planets,  for  such  a  seven  is  un- 
natural and  was  evidently  borrowed  from  some  earlier 
**  seven  ;"  nor  as  the  result  of  quartering  the  month, 
for  seven  is  not  an  exact  quarter.  No  reasonable  ex- 
planation of  the  general  prevalence  of  the  seven-day 
week  among  the  most  ancient  nations  has  been  offered 
save  that  which  traces  it  to  their  common  ancestor."* 

TJiat  the  Fourth  Coj}i7nand7nc7it  is  one  of  universal 
and  perpetual  obligation  is  proven,  sixthly ,  by  the  fact 
that  the  inspired  prophets  represent  its  blessings  as  des- 
tined to  exte7id  to  all  7iatio7is. 

For  instance,  Isaiah  says  :  "  Thus  saith  the  Lord, 
Keep  ye  judgment,  and   do  justice  ;   for  my  salvation 


366  THE   SABBATH    FOR   MAN. 

is  near  to  come,  and  my  righteousness  to  be  revealed. 
Blessed  is  the  man  that  doeth  this,  and  the  son  of  man 
that  layeth  hold  on  it  ;  that  keepeth  the  Sabbath  from 
polluting  it,  and  keepeth  his  hand  from  doing  any  evil. 
Neither  let  the  son  of  the  stranger,  that  hath  joined 
himself  to  the  Lord,  speak,  saying.  The  Lord  hath 
utterly  separated  me  from  his  people  :  neither  let  the 
eunuchs  say,  Behold,  I  am  a  dry  tree  :  for  thus  saith 
the  Lord  unto  the  eunuchs  that  keep  my  Sabbaths, 
and  choose  the  things  that  please  me,  and  take  hold 
of  my  covenant  :  even  unto  them  .1  will  give  in  mine 
house  and  within  my  walls  a  place  and  a  name  better 
than  of  sons  and  of  daughters  :  I  will  give  them  an 
everlasting  name,  that  shall  not  be  cut  off.  Also  the 
sons  of  the  stranger,  that  join  themselves  to  the  Lord 
to  serve  him,  and  to  love  the  name  of  the  Lord,  to  be 
his  servants,  every  one  that  keepeth  the  Sabbath  from 
polluting  it,  and  taketh  hold  of  my  covenant  ;  even 
them  will  I  bring  to  my  holy  mountain  and  make  them 
joyful  in  my  house  of  prayer  :  their  burnt  offerings  and 
their  sacrifices  shall  be  accepted  upon  mine  altar  ;  for 
mine  house  shall  be  called  a  house  of  prayer  for  all 
people."""     Ezekiel  speaks  in  a  similar  strain. 

The  frequent  mention  of  the  Sabbath  in  the  prophets 
shows  its  importance  in  the  eyes  of  God,  an  impor- 
tance in  striking  contrast  to  the  value  which  He  sets 
upon  sacrifices  and  other  transient  ceremonies  ;  but 
what  we  wish  especially  to  emphasize  is  the  fact  that  in 
these  prophecies  and  others,  the  Sabbath  is  described 
as  a  blessing  to  be  enjoyed  by  the  whole  world. 

That  the  Sabbath  zi^as  not  made  for  the  Jeivs  only  is 
proven,  seventhly,  by  Christ's  own  declaration,  ''  The 
Sabbath  ivas  made  for  man.''  "' 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    367 

As  it  is  necessary  in  the  Pentateuch  to  keep  the 
transient  ceremonial  laws  distinct  from  the  perpetual 
moral  Law/'^  so  in  reading  the  Gospels  it  is  important 
to  distinguish  very  carefully  between  the  Pharisaic 
Sabbath,  which  Christ  condemned,  and  the  Sabbath  of 
the  Fourth  Commandment,  which  He  always  observed, 
and  which,  instead  of  abrogating,  He  repeatedly  con- 
firm.ed.  On  five  different  occasions  He  indorsed  the 
Decalogue  (and  so  the  Sabbath)  as  of  perpetual  and 
universal  obligation,'"  and  also  gave  a  special  and 
direct  indorsement  of  the  Sabbath  Commandment  by 
itself  when  He  said,  "The  Sabbath  was  made  for 
man.''' 

Those  who  have  not  clearly  distinguished  the  Phari- 
saic Sabbath  from  the  Sabbath  of  the  Fourth  Com- 
mandment, perceiving  dimly  that  Christ  antagonized 
some  Sabbath,  have  jumped  to  the  false  conclusion 
that  it  was  the  Divine  original,  when  it  was  only  the 
human  counterfeit.  The  Pharisaic  Sabbath  is  no 
more  the  Bible  Sabbath  than  Romanism  is  New  Testa- 
ment Christianity. 

The  pool  of  Bethesda  is  now  buried  under  heaps  of 
rubbish.  It  is  said  that  this  is  to  be  removed,  and 
the  ancient  fountain  uncovered  for  the  refreshment  of 
the  people.  Something  like  this  proposed  work  Jesus 
did  for  the  Sabbath.  The  restful  and  refreshing  Sab- 
bath of  Eden  and  Sinai  had  been  buried  by  the  Phari- 
sees under  the  rubbish  of  petty  rules.  Strangely 
enough,  some  readers  have  mistaken  Christ's  work  in 
removing  this  rubbish,  that  the  people  might  once 
more  enjoy  their  Sabbaths,  for  an  effort  to  destroy  the 
Divine  fountain  itself. 

Let  us  look  at  some  of  the  Pharisaic  rubbish  of 
petty  man-made  rules  \yVA\  which  the  Sabbath  fountain 


368  THE    SABBATH    FOR   MAN. 

had  been  filled  up — some  of  them,  says  Dr.  Wm.  M. 
Thompson,  still  cherished  by  conservative  Jews.^^" 
One  might  not  walk  upon  the  grass,  because  it  would 
be  bruised,  which  would  be  a  kind  of  threshing  ;  ^" 
nor  catch  a  flea,  which  would  be  a  kind  of  hunting  ; 
nor  wear  nailed  shoes,  which  would  be  bearing  a  sort 
of  burden  ;  "^  nor,  if  he  fed  his  chickens,  suffer  any 
corn  to  lie  upon  the  ground,  lest  a  kernel  should  ger- 
minate, which  would  be  a  kind  of  sowing.  And  from 
Moses'  direction  to  the  encamped  Israelites,  "  Let  no 
man  go  out  of  his  place  on  the  seventh  day,""^  be- 
cause, despite  the  Divine  command,  they  had  gone 
forth  from  the  camp  to  gather  the  manna,  one  Rabbi, 
Dositheus,  drew  the  sage  conclusion  that  a  Jew  must 
not  move  between  sunrise  and  sunset,  and  established 
a  sect  whose  observance  of  the  Sabbath  consisted  in 
their  retaining  for  the  day  whatever  posture  they  hap- 
pened to  be  in  at  the  rising  of  the  sun.  In  this  same 
spirit  thousands  of  Jews  suffered  themselves  to  be 
massacred  rather  than  resist  the  attacks  of  hostile 
armies  on  the  Sabbath  day,  as  that  would  be  a  form 
of  labor.  A  Jew  must  not  carry  on  the  Sabbath  even 
so  much  as  a  pocket-handkerchief,  except  within  the 
walls  of  his  city.  If  there  were  no  walls,  it  followed, 
according  to  their  perverse  logic,  that  he  must  not 
carry  it  at  all.  To  avoid  this  difficulty  in  Safed  they 
formerly  resorted  to  what  they  called  "  Eruv. "  Poles 
were  set  up  at  the  ends  of  the  streets,  and  strings  at- 
tached from  one  to  the  other.  This  string  represented 
a  wall,  and  the  conscientious  Jew  could  carry  his 
handkerchief  anywhere  within  those  strings.  A  pro- 
fane and  quarrelsome  fellow  in  Safed  once  asked  a 
traveler  to  wind  his  watch  just  after  sunset  on  Friday 
evening.      It  was  now  the  Sabbath,  and   he  could  not 


SABBATHS    IN    NINETEENTH    CENTURY    CITIES.    369 

work.  Nothing  new  could  be  begun  on  the  afternoon 
before  the  Sabbath,  for  the  workman  might  forget  and 
go  on  after  sunset  ;  if  a  man  had  stretched  out  his 
hand  for  a  bunch  of  grapes  and  the  sun  went  down 
before  he  had  taken  it  back  with  the  cluster  in  it,  the 
grapes  must  be  dropped  lest  he  carry  "  a  burden  ;"  a 
woman  on  the  Sabbath  could  not  wear  an  ornament, 
because  it  would  be  a  burden  ;  false  teeth  could  not 
be  worn,  for  the  same  reason  ;  one  could  not  walk  on 
stilts  because  he  would  be  carrying  the  stilts  ;  to 
pluck  a  blade  of  grass  or  to  pick  fruit  was  a  sin  ;  "^  a 
radish  might  be  dipped  in  salt,  but  not  left  in  it,  for 
that  would  be  to  be  making  a  pickle  ;  the  nails  or  the 
hair  could  not  be  cut  ;  a  shower-bath  could  not  be 
taken,  nor  a  bone  set,  nor  any  surgery  done,  nor  an 
emetic  given  ;  an  egg  laid  in  the  way  of  regular  busi- 
ness on  the  Sabbath  could  not  be  eaten  on  that  day, 
but  if  the  hen  were  kept  for  fattening,  and.  not  for  lay- 
ing, it  might  be  eaten  ;  if  a  wall  fell  down  on  Sunday 
and  buried  a  man,  it  would  be  lawful  to  clear  away  the 
rubbish  enough  to  determine  whether  he  were  dead  or 
alive,  but  if  the  former,  the  body  could  not  be  removed 
— and  so  on  through  hundreds  of  pages  of  solemn 
trifling."^ 

Strangely  enough,  this  pettiness  was  accompanied  by 
an  opposite  and  incongruous  extreme,  which  is  thus 
described  by  Dr.  Lyman  Abbott  :  "'^  "  Walking,  social 
visiting,  domestic  games  and  festivities,  shared  with 
the  synagogue  and  the  temple  service  in  the  observ- 
ance of  the  Pharisaic  Sabbath.  *  Meet  the  Sabbath 
with  a  lively  hunger  ;  let  thy  table  be  covered  with 
fish,  flesh,  and  generous  wine.'  *  Let  the  seats  be 
soft,  and  adorned  with  beautiful  cushions,  and  let  ele- 
gance smile  in  the  furniture  of  the  table.'      '  Assume 


370  THE   SABBATH    FOR   MAN. 

all  thy  sprightliness. '  '  Utter  nothing  but  what  is 
provocative  of  mirth  and  good  humor.'  '  Walk  leis- 
urely^ for  the  law  requires  it,  as  it  does  also  longer 
sleep  in  the  morning.'  '  Though  spiders  are  nestling 
in  your  chambers  and  drawers,  vex  not  at  the  matter  ; 
be  resolute  and  merry,  though  ruined  by  debt.'  Such 
are  some  of  the  Rabbinical  precepts  concerning  the 
Sabbath."  It  was  a  strange  medley  of  ritualism  and 
rollicking,  like  a  Romanist  Sunday  of  to-day.  Those 
who  follow  the  latter  half  of  the  Pharisaic  pattern 
should  not  forget  that  it  is  a  part  of  the  Sabbath  which 
Christ  condemned. 

This  petty  trifling  with  God's  law,  which  was  ac- 
companied by  as  petty  evasions  of  its  spirit,  was  what 
Christ  attacked.  The  man-made  amendments  to 
God's  Sabbath  law  He  vetoed,  but  not  the  Divine 
original.  As  He  snapped  these  trivial  '*  strings"  He 
reminded  the  Jews  that  "  the  Sabbath  was  made  for 
man,"  and  not  man  for  such  a  Sabbath.  One  might 
as  well  say  that  one  who  was  scraping  barnacles  from 
the  bottom  of  a  ship  was  destroying  it,  as  to  say  that 
"  Christ  was  a  Sabbath-breaker.'""  Removing  bar- 
nacles is  a  sign  that  a  vessel  is  to  be  sent  out  anew. 
Mr.  Beecher,  in  his  "  Life  of  Jesus  the  Christ,"  says  : 
*'  There  does  not  seem  to  be  one  instance  in  which 
Jesus  ever  set  aside  an  original  Mosaic  rite  or  insti- 
tute. It  was  the  additions  made  by  the  Pharisees 
that  He  pushed  away  without  reverence,  and  even 
with  repugnance.  He  went  behind  the  tradition  of 
the  elders  to  the  law  itself  ;  nay,  He  accepted  the 
commands  of  Moses  because  they  coincided  with  the 
Divine  will,  and  condemned  only  the  '  traditions  that 
made  the  commandments  of  God  of  none  effect.'  " 
More    recently   Mr.    Beecher   said    in    a   sermon   that 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    371 

"  Christ  rebuked  nothing  In  regard  to  the  Sabbath  but 
its  abuse." 

Christ's  condemnations  of  Pharisaic  modes  of  Sab- 
bath observance  no  more  aboHsh  the  Sabbath  than 
His  condemnations  of  Pharisaic  almsgiving  and  pray- 
ing abohsh  benevolence  and  prayer. 

The  Sabbath  garments  of  glory  and  beauty  which 
God  had  given  to  man  at  his  Edenic  coronation, 
these  Pharisees  had  lined  with  iron.  They  made  the 
Sabbath  not  only  a  "  heavy  burden,  grievous  to  be 
borne,"  but  also  an  iron  strait-jacket  to  which  men 
must  be  fitted.  It  was  this  Jiunian  lining  which  Christ 
separated  from  the  God-given  Sabbath,  without  mar- 
ring the  original,  when  He  said  to  the  Pharisees  who 
opposed  His  Sabbath  works  of  necessity  and  mercy,"* 
"  The  Sabbath  was  made  for  man^  not  man  for  the 
Sabbath." 

But  these  words  of  Christ  have  been  as  grossly  cari- 
catured In  modern  times  as  the  original  Sabbath  ever 
was  by  the  Pharisees.  What  is  ''  man'  ?  Is  he,  as 
some  one  has  said,  "  a  stomach  with  appendages"  ? 
That  would  seem  to  be  the  Idea  of  those  who  quote 
the  words  of  Christ  as  an  indorsement  for  Sunday  pic- 
nicking.    To  Christ  the  soul  is  the  man. 

That  *'  the  Sabbath  was  made  for  man,  and  not  man 
for  the  Sabbath,"  no  more  proves  that  it  is  not  to  be 
observed  than  the  fact  that  a  man  should  eat  to  live, 
not  live  to  eat,  proves  that  eating  should  be  abolished. 
It  is  strange  Indeed  that  any  one  should  suppose  that 
He  who  came  to  bring  rest  to  those  that  "  labor  and 
are  heavy  laden"  could  have  taken  away  their  Sabbath 
rest,  and  so  weighted  their  yoke  instead  of  lightening 
it. 

Those  who  make  Christ's  Sabbath  works  of  neces- 


3/2  THE   SABBATH   FOR   MAN. 

sity  and  mercy  their  excuse  for  regular  Sabbath  dese- 
cration would  do  well  to  ponder  the  reply  of  a  Syrian 
convert  who  was  urged  by  his  employer  to  work  regu- 
larly on  the  Sabbath,  since  Christ  said  it  would  be 
right  to  take  an  ass  out  of  a  pit  on  that  day."^  Hayoh 
quickly  replied,  "Yes,  but  if  the  ass  has  a  habit  of 
falling  into  that  same  pit  every  Sabbath,  then  the  man 
should  fill  up  the  pit  or  sell  that  ass." 

So  far  from  abrogating  the  Sabbath  law,  Christ 
prophesied  that  His  disciples  would  observe  it  long 
years  after  His  death  should  rend  the  temple  veil  and 
the  ceremonial  law.  He  said  in  His  prophecy  of  the 
destruction  of  Jerusalem,  "  Pray  that  your  flight  be 
not  in  the  winter  nor  on  the  Sabbath  day."  ^"  What- 
ever else  that  may  mean,  it  surely  implies  that  His 
disciples  would  and  should  observe  a  Sabbath  long 
after  His  death  had  canceled  the  Jewish  ritual. 
i  Christ's  chief  purpose,  however,  in  what  He  said 
/and  did  upon  the  Sabbath  was  to  open  out  its  neg- 
/lected  side,  to  show  that  it  was  positive  as  well  as 
!  negative  ;  that  men  should  not  only  cease  from  their 
own  work  for  money  one  day  in  seven,  but  that  they 
should  also  on  that  day  take  a  share  in  God's  work  of 
mercy.  Incidentally  He  showed  that  works  of  neces- 
sity, such  as  watering  an  ox  or  rescuing  him  from  a  pit, 
or  getting  a  Sunday  dinner — of  cracked  wheat — were 
allowed  by  the  law  ;  *'^  but  the  eight  miracles  of 
mercy  which  He  wrought  on  the  Sabbath  in  the  four 
quarters  of  Palestine,  and  the  discourses  with  which 
He  accompanied  them,  were  chiefly  designed  to  teach 
us  to  rest,  as  God  did  on  the  first  Sabbath,  by  change 
of  work,  turning  from  work  among  minerals,  vege- 
tables, animals,  to  work  for  man,  for  the  soul.  As 
farmers  rest  their  fields   by  change  of  crops,  not  by 


SABBATHS    IN    NINETEENTH    CENTURY    CITIES.    373 

leaving  the  idle  soil  to  the  weeds,  so  the  true  rest  for 
fertile  minds — which  will  think  and  plan  on  secular 
things  unless  the  displacing  power  of  a  new  affection, 
a  new  enthusiasm,  a  new  occupation,  turns  the 
thoughts  into  a  new  channel — is  in  a  radical  change 
of  activities,  such  as  Sabbath  works  of  mercy  bring 
after  six  days'  work  for  money.  Christ's  example  \ 
teaches  us  that  idleness  as  well  as  business  is  Sabbath- 
breaking  ;  while  Sabbath-keeping  requires  such  work 
as  visiting  the  poor  and  sick  and  sinful,  to  do  them 
good  ;  such  work  as  Christian  instruction  in  the  home 
and  Sabbath-school.  '*  It  is  lawful  to  do  good  on  the 
Sabbath  day."  It  is  unlawful  to  sp.end  it  in  worldly 
employments  or  in  idleness.  The  Sabbath  has  been 
too  much  a  day  of  don'ts.  Its  positive  side  has  been 
too  much  neglected.  Bad  activities  m.ay  be  most 
easily  displaced  by  good  ones.  The  day  is  not  only 
to  be  marked  by  a  cessation  of  oi/r  work,  but  by  a 
doing  of  God's  work,  especially  in  uplifting  the  sor- 
rowful and  sinful.  Constantine,  in  his  second  edict 
about  Sunday  observance,  applies  Christ's  Sabbath 
teachings  most  admirably  when  he  says  of  the  Sacred 
Day  :  "It  is  most  grateful  and  pleasing  that  those 
things  should  be  done  on  it  that  are  most  desirable. 
Therefore  it  is  our  pleasure  that  all  our  ministers  have 
leave  to  emancipate  and  manumit  on  that  Holy  Day, 
and  enter  all  such  acts  as  concern  the  same.""* 
Christ  loosed  on  the  Sabbath  those  bound  with  infirm- 
ities ;  Constantine  made  it  a  weekly  emancipation 
day  ;  so  should  Christians  of  to-day  use  it  to  relieve 
the  body  and  soul,  by  such  works  of  mercy  as  the 
Sunday  **  Free  Breakfasts"  of  Edinburgh,  Glasgow^ 
Dublin,  and  Philadelphia,  and  other  Christ-like  activi- 
ties. 


374  THE    SAliBATII    FOR   MAN. 

In  a  Book  of  Prayer,  published  in  1545,  which  con- 
tained the  Lord's  Prayer,  Creed,  Ten  Commandments, 
etc.,  by  which,  after  the  recitation  of  each  of  the  Com- 
mandments, the  person  reciting  was  required  to  make 
a  general  confession  of  any  violation  of  it,  the  Fourth 
Commandment,  which  was  reduced  to  the  words, 
"  Remember  that  thou  keep  holy  the  Sabbath  da}^," 
was  followed  by  the  confession,  *'  I  have  not  sanctified 
the  Holy  Day  with  works  which  be  acceptable  unto 
Thee,  nor  instructed  my  neighbor  in  virtue  accord- 
ingly." This  ancient  book,  looking  at  the  Fourth 
Commandment  through  the  glass  of  the  Gospels,  un- 
derstood it  far  better  than  that  modern  religious  news- 
paper which  said,  "If  we  ask  the  Old  Testament  to 
tell  us  in  a  word  the  Divine  idea  of  the  Sabbath,  it 
replies.  Rest."  The  editor  attempts  to  show  that  the 
idea  of  keeping  the  Sabbath  holy  by  sacrifices  and  ser- 
vices was  all  an  afterthought  of  the  prophets.^'''  But 
all  this  sophistry  falls  before  the  fact  that  the  Fourth 
Commandment  itself  puts  into  its  foreground  the  word 
"  holy,"  and  underscores  it  with  "  Remember  ;"  while 
the  command,  "  Six  days  shalt  thou  labor  and  do  all 
thy  work,"  implies,  as  Christ  shovv^s,  that  on  the  Sab- 
bath our  rest  is  to  be  chiefly  found  in  doing  unselfish 
and  Godlike  works  of  mercy  and  charity. 

These  seven  reasons  are  considered  by  British  and 
American  Christians,""  for  the  most  part,  as  proving 
the  universal  and  perpetual  obligation  of  the  Fourth 
Commandment.  Do  they  also  prove  that  Saturday  is 
the  perpetual  and  universal  and  only  weekly  Sabbath  ? 
As  a  matter  of  history  we  know  that  the  Jews,  after 
the   giving   of   the    Law,    observed    Saturday   as   the 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    375 

weekly    Sabbath.     Does   the    Fourth    Commandment 
require  all  men  everywhere  to  keep  that  day  ? 

All  but  a  few  thousands  of  those  who  believe  In  the 
perpetual  and  universal  obligation  of  the  Fourth  Com- 
mandment say  No,  for  one  or  more  of  the  following 
reasons  :  (i)  There  is  nothing  in  the  Fourth  Co7ninand- 
ment  about  keepijig  Saturday  as  a  Holy  Day.  Men  are 
there  told  to  work  six  days  and  rest  the  next.  The 
people  that  begin  work  on  Monday  and  rest  on  Sun- 
day do  that  as  surely  as  those  who  rest  Saturday."* 
(2)  //  is  at  least  unprovable  and  improbable  that  the 
original  Sabbath  was  Saturday.  In  the  record  of  Crea- 
tion, God's  seventh  day  is  man's  first  day,  from  which 
history  is  reckoned  (Gen.  5  :  3).  There  is  strong  evi- 
dence that  the  primitive  Holy  Day  was  the  first  day  of 
the  week.  The  ancient  nations  all  about  the  Jews  de- 
voted the  first  day  of  the  week  -to  what  was  at  first  the 
chief  symbol  of  God  and  then  the  chief  god,  the  sun, 
calling  it  Sunday. "^""^  This  holy  day  w-as  strangely 
enough  one  day  after  that  of  the  Jews.  This  remark- 
able fact  may  be  explained  by  the  theory  of  many 
scholars,  with  which  the  Scriptures  harmonize,  that 
the  first-day  Sabbath,  which  Adam  bequeathed  to  all 
nations — not  under  that  name,  however — was  at  the 
Exodus  changed  for  the  Jews  only  as  "  a  sign"  of 
their  separation,  and  a  protection  against  idolatry,  to 
the  preceding  day,  this  change  continuing  until  the 
ceremonial  mission  of  the  Jewish  people  had  been 
completed.  Then  the  Saviour  buried  in  His  own 
grave,  by  sleeping  there  on  Saturday,  the  Jewish  part 
of  the  Sabbath — its  sacrifices  and  its  order  in  the 
week — partly  because  Christians  now  needed  to  be 
separated   from    Jewish  ceremonies   as  much   as   the 


376  THE    SABBATH    FOR    MAN. 

Jews  of  the  Exodus  had  needed  to  be  separated  from 
heathen  days  of  worship  ;  partly  because  the  narrow 
Jewish  dispensation  was  now  to  give  place  to  one  as 
broad  as  mankind,  which  called  for  a  return  on  the 
part  of  Jewish  Christians  to  the  original  Sabbath  of 
Adam,  which  the  missionaries  of  the  cross  would  find 
was  already  regarded  sacred  as  "  the  venerable  day  of 
the  Sun"  '"^  in  the  Roman  Empire  and  other  nations 
to  which  they  were  sent.  (3)  During  the  last  days  of 
Christ's  earthly  vmiistry,  and  in  the  subsequent  ministry 
of  the  apostles,  and  among  their  immediate  successors, 
the  first  day  of  the  zveek  was  treated  as  the  *  *  chief  of 
days,'*  In  the  seven  weeks  between  the  resurrection 
and  the  ascension,  Jesus  appeared  to  Christian  gather- 
ings on  seven  separated  days,  the  first  two  of  them 
surely — probably  all  of  them — being  ''  the  first  day 
of  the  week."  '"  During  that  period  He  gave  many 
unrecorded  "  commandments  to  the  apostles  whom 
He  had  chosen"  (Acts  i  :  2).  What  those  command- 
ments were  we  can  best  infer  from  the  subsequent  acts 
and  writings  of  these  inspired  men,  who  taught  the 
churches  which  they  organized,  by  precept  and  exam- 
ple, to  meet  together  on  the  first  day  of  the  week  to 
celebrate  the  sacrament  of  the  Lord  Supper,  to  engage 
in  social  worship,  to  hear  preaching,  and  to  make  their 
weekly  collections  for  benevolence.  (Acts  20  :  6-1 1  ; 
I  Cor.  16  :  I.) 

It  has  been  strangely  overlooked  by  all  defenders  of 
the  change  of  day,  so  far  as  I  know,  that  these  were 
the  very  substance  of  the  preceding  Saturday  Sabbath, 
which  began  with  a  home  sacrament,  such  as  I  saw  at 
sunset  of  a  Friday  in  Jerusalem — a  Jewish  father  stand- 
ing in  the  midst  of  his  family  to  "  bless  his  house"  as 
David  did,    and  reciting  the  Fourth   Commandment, 


SABBATHS   IN  NINETEENTH   CENTURY   CITIES.    377 

followed  by  comments  from  the  Mishna,  a  prayer,  and 
the  passing,  first  of  bread  and  then  of  wine,  to  each 
member  of  the  family  ;  which,  in  turn,  was  followed, 
at  the  synagogue,  by  social  worship,  public  teaching, 
and  the  weekly  collection.  When  the  only  parts  of 
the  seventh-day  observance  which  were  adapted  for 
universal  adoption,  the  only  elements  of  it  that  were 
not  ceremonial  and  so  local  and  temporary — when  the 
very  essence  of  the  Sabbath  had  been  transferred  by 
apostolic  example  and  command  to  the  first  day  of  the 
week — what  matters  it  whether  the  old  label  was  also  at 
once  transferred,  or  a  new  one  applied  ?  As  the  Pass- 
over took  on  a  new  name  as  "  The  Lord's  Supper,"  why 
might  not  the  Sabbath  become  **  the  Lord's-day"  ? 

The  apostles  often  went  to  the  synagogue  on  Sat- 
urday to  evangelize  the  Jews,'^^^  but  we  have  no  record 
that  any  Christian  assembly,  after  the  resurrection, 
met  on  that  day  for  preaching,  or  for  the  Lord's  Sup- 
per, or  for  public  worship.  Converted  Jews  raised 
some  controversies  as  to  whether  Christians  ought 
not  to  keep  the  seventh  day  as  well  as  the  first,  but 
there  is  no  record  of  any  controversy  in  the  early 
church  in  regard  to  keeping  the  first  day. 

This  fact  explains  the  misinterpreted  words  of  Paul 
about  the  Sabbath.  They  can  not  mean  an  abrogation 
of  the  law  which  he  pronounces  "  holy,  just,  and 
good  "  (Rom.  7  :  12),  and  which  his  Master  five  times 
reaffirmed.  All  becomes  clear  when  we  keep  in  mind 
in  our  reading  that  the  observance  of  the  first  day  of 
the  week  was  never  controverted  in  the  early  church, 
but  only  the  question  whether  the  preceding  day,  the 
Jewish  Sabbath,  was  also  "  a  day  of  obligation"  to 
Christians.  Paul  advises  toleration  and  patience  with 
those  who   can   not  yet   see  that  all  that  was  Jewish 


1/6  THE    SABBATH    FOR   MAN. 

about  "days  and  months  and  years"  is  superseded. 
This,  we  think,  includes  the  order  of  the  Sabbath  in 
the  week,  which  was  not  a  part  of  the  Decalogue,  but 
only  a  Jewish  by-law."""  Paul's  words  are  consistent 
with  a  change  of  date,  but  not  with  a  change  in  the 
Decalogue.  He  teaches  that  "  love  is  the  fulfilling  of 
the  law,"  not  that  love  is  the  breaking  of  it.  James 
also  in  his  epistle  warns  us  not  to  disobey  it  even  "  in 
one  point."     (J as.  2  :  10.) 

Those  who  insist  that  the  Divine  authority  for  a 
change  of  day  can  not  be  established  by  anything  less 
than  a  specific  New  Testament  command,  forget  that 
Christ's  acts  are  legislative  "  acts,"  quite  as  authorita- 
tive as  His  sermons.  It  was  by  His  resurrection, 
more  than  by  any  w^ords,  that  He  was  *'  declared  to  be 
the  Son  of  God  with  power."     (Rom.  i  :  4.) 

If  seventh-day  Christians  were  consistent  in  apply- 
ing their  logic  to  all  subjects  they  would  reject  the  doc- 
trine of  the  Trinity  because  it  is  nowhere  proclaimed 
in  the  Bible  in  so  many  words  that  "  the  Father,  Son, 
and  Holy  Ghost  are  three  persons  in  one  God  ;"  and 
they  would  reject  such  scientific  truths  as  gravitation 
and  the  rotundity  of  the  earth,  because  the  evidence 
is  not  mathematical  but  inferential  ;  and  they  would 
not  condemn  slavery  because  the  Bible  gives  anti- 
slavery  principles  rather  than  abolition  commands. 
As  Christ,  for  wise  reasons,  set  forces  at  work  that 
would  melt  the  chains  of  the  slave  gradually,  instead  of 
breaking  them  by  a  premature  and  peremptory  emanci- 
pation proclamation,  so  He  timed  His  resurrection  and 
subsequent  visits  to  His  disciples  in  such  a  way  that, 
with  or  without  specific  commands""  from  Him,  the  first 
day  of  the  week  would  gradually  become  the  Christian 
Sabbath,  displacing  the  Saturday  Sabbath  as  quietly 


SABBATHS   IN   NINETEENTH    CENTURY    CITIES.    379 

as  Christianity  displaced  other  parts  of  Judaism,  just 
as  we  should  expect  from  Him  who  makes  the  dawn- 
ing light  to  shine  more  and  more  unto  the  perfect 
day.'"  At  the  time  when  the  last  of  the  apostles  wrote 
the  book  of  Revelation,  the  first  day  of  the  week  had 
come  to  be  known,  by  way  of  pre-eminence,  as  **  The 
Lord's-day,"  ^*^  which  nam.e  was  applied  to  it  as  one 
familiar  and  well-known  in  the  earliest  extant  documents 
of  the  Church  Fathers  '*^  who  succeeded  to  the  work  of 
the  Apostles — by  Ignatius,'^"  by  the  compiler  of  "  The 
Teaching  of  the  Apostles,"  "^  by  Dionysius  of  Cor- 
inth,"'' and  by  TertuUian,"^  all  of  them  writing  within 
one  hundred  years  after  the  death  of  the  Apostle 
John. 

When  we  leave  the  New  Testament  and  enter  the 
literature  of  "  the  Church  Fathers"  for  evidence  as  to 
the  change  of  day,  the  fact  should  be  kept  in  mind 
that  their  opinioiis  on  Biblical  or  spiritual  matters  are 
not  more  but  less  valuable  than  those  of  the  Church 
**  fathers"  of  to-day.  No  one  would  claim  that  they 
understood  the  teachings  of  the  Bible  as  to  slavery  as 
well  as  we  do.  Their  opinions  about  the  Sabbath  of 
Adam  and  the  patriarchs,  and  their  allegorizing  about 
the  spiritual  Sabbath  are  also  to  be  rated  as  mere  opin- 
ions, less  ripe  than  those  of  our  present  leaders.  The 
mere  opinions  of  Justin  and  Origen  on  the  Sabbath  are 
as  valueless  as  those  of  Luther  and  Calvin.  We  live 
in  an  age  when  Protestant  Christians  have  generally 
learned,  in  searching  for  doctrinal  and  spiritual  truth, 
to  go  back  of  the  "  Fathers,"  to  the  grandfathers — 
the  Apostles — and  especially  to  the  All-Father  Him- 
self as  He  speaks  in  Christ. 

What  the  "  Fathers"  say  of  the  Sabbath  is  of  value 
chiefly  as  affording  incidental  and  so  reliable  testimony 


380  •  THE   S  ARE  ATI  I    FOR   MAN. 

to  several  facts — namely  :  i.  The  Old  Testament  cus- 
tom of  setting  apart  one  "  stated  day"  in  each  week 
for  a  sacrament,  a  collection,  and  social  worship,  was 
not  abolished  by  the  Apostles,  but  was  uninter- 
ruptedly continued  by  their  immediate  successors. 

2.  The  first  day  of  the  week  was  thus  kept  as  a 
Christian  festival. 

3.  The  day  of  the  w^eek  most  highly  esteemed  in  the 
days  of  the  Post-apostolic  Fathers  was  not  the  seventh, 
but  "the  first  day  of  the  week,"  called  also  "the 
eighth  day"  and  "  Sunday." 

4.  The  additional  observance  of  the  seventh  day  was 
for  a  while  tolerated  in  converts  from  Judaism. 

5.  "  The  first  day  of  the  week"  was  commonly 
called  "  The  Lord's-day,"  as  in  Rev.  i  :  10. "° 

It  is  not  claimed  that  this  day  was  then  called  "  the 
Sabbath."  '"  Just  as  Catholic  Protestants  seldom  call 
themselves  so  because  the  word  "  Catholic"  is  collo- 
quially understood  to  mean  a  Romanist,  so  it  was  nat- 
ural that  the  early  Christians  should  call  the  Christian 
Sabbath  by  some  of  its  other  names,  as  "  Sabbath" 
was  colloquially  understood  to  mean  the  Jewish  Satur- 
day. 

The  seventh-day  Christians  might  as  fitly  argue  that 
broad-spirited  Protestants  are  not  "  Catholics"  because 
they  are  not  generally  called  so,  as  to  make  their  sim- 
ilar claim  that  the  Lord's-day  is  not  the  Sabbath  be- 
cause for  sixteen  centuries  it  was  seldom  if  ever  called 
so. 

The  editor  of  The  Outlook,  the  leading  paper  of  the 
Seventh-day  Baptists,  says  on  this  point  :  "  We  hope 
all  our  readers  will  clearly  understand  our  position  on 
this  question.  We  make  no  attempt  to  show  that  the 
Sunday   was    not    devoted    to    religious    worship    and 


SABBATHS    IN   NINETEENTH   CENTURY    CITIES.    38 1 

church  assembling.  All  this  we  concede  to  have  been 
done  from  an  early  time.  Neither  do  we  attempt  to 
prove  that  in  Europe  the  Church  observed  the  Sabbath 
to  any  great  extent  after  the  fifth  century,  but  what 
we  shall  prove  is  that  the  Sunday,  previous  to  the  six- 
teenth century,  was  never  considered  by  the  Church 
to  be  the  Sabbath,  was  not  called  the  Sabbath,  and 
therefore  the  assumption  that  the  Sabbath  was 
changed  by  Divine  authority  or  apostolic  example, 
from  the  seventh  to  the  first  day  of  the  week,  at  the 
resurrection  of  Christ,  is  merely  an  assumption  with- 
out one  particle  of  proof." 

Even  if  it  were  true,  that  the  doctrine  that  the 
first  day  of  the  week  is  the  "  Christian  Sabbath" 
whose  observance  is  to  be  regulated  by  the  Fourth 
Commandment,  was  not  clearly  formulated  or  gener- 
ally understood  until  the  Puritan  reformation  of  Sab- 
bath observance  in  the  sixteenth  century,  this  would 
no  more  disprove  its  Biblical  authority  than  the  fact 
that  the  Bible's  teachings  against  slavery  were  not 
fully  understood  until  the  nineteenth  century,  dis- 
proves the  Biblical  authority  of  modern  emancipations. 
One  of  those  Sabbath-reformers  of  the  sixteenth  cen- 
tury. Pastor  Robinson  of  Plymouth,  said,  "  The  Lord 
hath  more  light  to  break  forth  from  His  Word." 
Such  "  progress  in  theology"  Jesus  foretold  when  He 
said  of  the  new  truths  that  men  should  be  evermore 
discovering  in  the  mines  of  Scripture,  "  I  have  many 
things  to  say  unto  you,  but  ye  can  not  bear  them 
now."  Even  in  the  nineteenth  century,  Daniel  Web- 
ster could  say  :  "  There  is  more  of  valuable  truth  to 
be  gleaned  from  the  Sacred  W^ritings  that  has  thus  far 
escaped  the  attention  of  commentators,  than  from  all 
other  sources  of  human  knowledge  combined."     It  is 


382  THE   SABBATH    FOR   MAN. 

not  enough  to  disprove  any  Biblical  doctrine  to  say 
that  it  was  not  understood  in  the  early  centuries. 

But  the    fact    that    the  name    "  Sabbath"  was  not 
generally  applied  to  the  Lord's-day  in  the  early  church 
no  more  proves  that  the  Sabbath,  idea  was  not  con- 
nected with  it  than  the  careless  use  of  the  word  "  Sun- 
day" ^^°    by    many    evangelical    preachers    of    to-day 
proves  that   they  do   not   consider   it    "  the  Christian 
Sabbath."     //  is  admitted  by  eminent  dcfeiiders  of  the 
Saturday  Sabbath  '"  that  within  a  hundred  years  after 
the  Apostles  the  Sabbath  idea  had  been  transferred  to  the 
Lord's-day,  as  shown  by  the  teachings  of  Tertullian, 
that  "  on  the  day  of  the  Lord's  resurrection  Christians 
should  defer  their  businesses  lest  they  give  any  place 
to  the  devil." '""     One   hundred  and  twenty-one  years 
later,  Constantine,''"  the  shrewd  statesman,  to  please  his 
numerous  Christian  subjects,  gave  legal  sanction  and 
protection  to  their  Sacred  Day,  in  terms  that  would 
give  no  offense  to  his  pagan  subjects,  by  his  famous 
edict  for  Sunday  rest.'''     It  is  unhistorical  to  say  that 
the  Lord's-day  was  not  regarded  as  more  sacred  than 
Saturday,  and  also  as  a  day  when  "  business  should  be 
deferred  "   as  far  as  possible,  until  this  edict  of  Con- 
stantine  associated  with  it  the  rest  idea  of  the  Fourth 
Commandment.      If  the  first  day  of  the  week  had  not 
already   been    considered    as    in    fact,   though   not   in 
name,  the  weekly  Sabbath  of  rest,  the  politic  Constan- 
tine  would  have  made  no  edict  to  protect  its  rest.     Or 
if  Saturday  had  still  been  regarded  as  the  proper  day 
for  such  rest,  the  Christians  would  have  cursed  instead 
of  canonizing  him.      It  was  an  era  when  some  would 
have  written  their  protest  in  blood.     The  martyr  test 
would  not  have  been,    "  Have  you  kept  the  Lord's- 
day  ?"  "'  but  "  Have  you  kept  the  Sabbath  ?" 


SABBATHS    IN   NINETEENTH   CENTURY   CITIES.    383 

The  argument  for  the  change  of  day  has  been  greatly 
shortened  and  strengthened,  of  late,  by  the  discovery 
of  '*  The  Teaching  of  the  Apostles,"  ^"  written,  as  the 
best  scholars  almost  unanimously  agree,  not  later  than 
forty  years  after  the  death  of  the  last  of  the  Apostles, 
and  during  the  lifetime  of  many  who  had  heard  John's 
teaching.  Chapter  xiv  is  as  follows  :  "  But  every 
Lord's-day  do  ye  gather  yourselves  together  and 
break  bread,  and  give  thanksgiving,  after  having  con- 
fessed your  transgressions,  that  your  sacrifice  may  be 
pure.  But  let  no  one  that  is  at  variance  with  his  fel- 
low come  together  with  you  until  they  be  reconciled, 
that  your  sacrifice  may  not  be  profaned.  For  this  is 
that  which  was  spoken  by  the  Lord.  *  In  every  place 
and  time  offer  to  me  a  pure  sacrifice  ;  for  I  am  a  great 
King,  saith  the  Lord,  and  my  name  is  wonderful 
among  the  nations.' 

This  paragraph,  from  a  collection  of  apostolic  in- 
struction for  Jewish  converts,  which  incidentally  gives 
some  very  important  hints  about  confession  and  recon- 
ciliation as  elements  of  true  Sabbath-keeping,  shows 
conclusively,  in  the  absence  of  any  reference  whatever 
to  the  seventh  day,  that  the  Lord's-day  was  the  only 
weekly  holy  day  which  the  early  church  understood 
that  the  Apostles  had  taught  them  to  observe,  and 
therefore  was  the  only  one  which  they  taught  their 
catechumens  how  to  keep  holy.'°^ 

Several  centuries  later,  when  apostles  had  been  suc- 
ceeded by  apostates,  the  Christian  Sabbath  or  Lord's- 
day  became  an  ecclesiastical  saturnalia,''^  except 
among  the  "  Sabbath-keepers"  of  the  Waldensian 
mountains  '"'  and  other  glens  where  true  worshipers 
hid  from  the  Jezebel  of  the  Seven  Hills  and  preserved 
the  treasure  of  a  Scrintural  Sabbath  until  Covenanters 


384  THE   SABBATH    FOR   MAN. 

and  Puritans  could  give  it  to  Great  Britain  and 
America,  who  in  turn  are  giving  it  to  the  world.  The 
leaders  of  the  Reformation  in  Great  Britain  seem  to 
have  recognized  far  more  clearly  than  the  Continental 
Reformers,  the  fact  that  the  Lord's-day  is  the  Chris- 
tian Sabbath,  and  that  the  words  of  Moses  and  Isaiah 
define  its  right  observance.  Wiclif  says  of  the  Lord's- 
day  :  "  Each  man  should  be  busy  to  purchase  rest  for 
soul  and  body,  and  avoid  all  things  for  the  time  which 
hinder  this.  For  resting  on  the  Sunday  betokens  the 
resting  in  bliss  after  this  life  ;  and  they  that  will  not 
keep  rest  of  soul  this  day,  and  avoid  sin,  it  is  to  be 
dreaded  that,  unless  they  amend,  they  will  lose  the 
rest  of  bliss  to  come.  .  .  .  Whoever  will  hallow^  His 
Holy  Day  to  God's  worship,  learn  he  another  lesson, 
and  understand  hov/  God  commandeth  in  His  Com- 
mandment to  have  regard  to  the  Holy  Day.  For  man 
should  on  the  Holy  Day  put  out  of  his  heart  all 
worldly  thoughts,  and  occupy  his  mind  in  Heavenly 
desires,  and  think  on  the  great  goodness  and  mercy 
that  God  hath  done  for  him,  how  He  hath  made  him 
of  nought  and  like  to  Himself  in  soul.  What  greater 
token  of  love  might  he  show  tharuto  make  the  servant 
like  to  a  lord  ?" '"^  Knox  seems  to  have  been  the 
father  of  the  heightened  Puritan  observance  of  the 
day,  and  the  re-applier  of  the  term  "  Sabbath"  to  it. 
His  *'  First  Book  of  Discipline"  enjoins  :  "  The  Sab- 
bath must  be  strictly  kept  in  all  towns,  both  forenoon 
and  afternoon."  The  Covenanters  and  Puritans  in- 
deed made  the  mistake  of  restoring,  with  the  Fourth 
Commandment,  whose  obligation  is  universal  and  per- 
petual, some  ceremonial  and  civil  Sabbath  laws  of  the 
Jews,'^"  whose  obligation  was  local  and  temporary, 
such  as  the  law  against  kindling  a  fire  on  the  Sabbath  ; 


SABBATHS   IN   NINETEENTH   CENTURY    CITIES.    385 

but  their  descendants  have  eliminated  these,  and  now 
find  their  ideal  of  Sabbath  observance  in  the  Fourth 
Commandment  alone,  as  interpreted  and  indorsed  by 
the  Lord  Jesus  Christ. 

The  ideal  Sabbath  is,  then,  the  Sabbath  of  the 
Fourth  Commandment,  which  was  originally  given  to 
Adam  in  his  unfallen  purity,  and  by  him  to  all  nations  ; 
which  was  republished  by  Moses,  reindorsed  and  ex- 
plained by  Christ,  and  has  come  down  to  us  by  the 
hands  of  Apostles  and  martyrs,  bidding  all  men  on  the 
Sacred  Day  abstain  from  all  worldly  employments  ex- 
cept works  of  real  necessity  and  mercy. 

Can  such  an  ideal  be  realized  ? 

A  Christian  business  man,  speaking  of  the  increas- 
ing Sabbath  desecration,  recently  said  to  me,  "  Some- 
thing must  be  done,  but  in  the  neighborhood  of  great 
cities  I  think  there  must  be  some  compromise."  Pro- 
fessor Swing,  of  Chicago,  says  :  **  The  State  must 
attem.pt  to  meet  the  wants  of  man  as  an  ignorant  or 
childish  or  criminal  or  drinking  or  carousing  being, 
and  may  be  compelled  to  establish  a  Sunday  inferior 
to  that  of  religion,  but  superior  to  that  of  the  dram- 
shop." Others  think  it  impracticable  to  keep  the 
Sabbath  in  traveling.  As  to  this  last  it  should  be  no- 
ticed that  it  was  to  a  traveling  nation  that  the  Sab- 
bath law  was  proclaimed  at  Sinai.  Their  **  through 
train"  and  "  cattle  train"  stopped  on  the  Sabbath. 
Their  chief  difficulty  came  not  from  Sabbath-keeping, 
but  from  Sabbath-breaking.  As  I  have  said,  one  of 
the  chief  reasons  that  God  gave  for  not  admitting  the 
Israelites  into  the  Land  of  Promise  was  that  they  had 
greatly  polluted  His  Sabbaths.  As  to  compromising 
that  prohibitory  Sabbath  law  in  great  cities,  we  do  not 


SS6  THE   SABBATH   FOR   MAN. 

find  that  God  took  it  back  for  amendment  when  Jeru- 
salem and  other  large  cities  had  been  founded  by  His 
people.  The  Fourth  Commandment  was  originally 
given  to  "  ignorant,  childish  beings,"  just  out  of 
slavery.  God's  laws  recognize  the  eternal  truth  that 
what  ought  to  be  done  can  be  done. 

But  I  do  not  propose  to  theorize  about  what  may, 
can,  or  must,  might,  could,  would,  or  should  be  done 
in  the  way  of  Sabbath  observance  in  nineteenth-cen- 
tury cities.  I  shall  rather  answer  the  question,  What 
can  be  done  ?  by  showing  zv/iat  Jias  beeii  done,  and 
ivhat  is  done — on  the  theory  that  what  one  city  has 
done  another  can  do. 

The  large  cities  of  the  United  States  may  be  classi- 
fied, in  the  matter  of  Sabbath  observance,  in  two 
grades.  The  lowest  grade,  beginning  with  the  worst, 
includes  San  Francisco,  New  Orleans,  Cincinnati,  St. 
Louis,  and  Chicago.  San  Francisco  and  New  Orleans 
are  worst  of  all,  since  their  commercial  and  convivial 
Sabbath-breaking  is  not  only  allowed  but  legalized. 
Cincinnati  comes  next,  in  that  its  Sunday  laws  are 
trampled  defiantly  in  the  dust,  not  only  by  liquor 
dealers,  theatre  proprietors,  base-ball  players,  and  pro- 
cessions, but  also  by  the  city  government,  which  de- 
fends the  law-breakers  instead  of  the  laws,  while  the 
good  citizens  make  no  effective  protest,  not  even  since 
their  blazing  Court  House  signaled  them  to  awake. 
St.  Louis  and  Chicago  differ  but  little  in  Sabbath  ob- 
servance, with  the  moral  advantage  slightly  in  favor  of 
Chicago,  in  that  its  Sabbath  Committee  and  law-abid- 
ing citizens  are  at  least  doing  a  little  by  public  meet- 
ings and  otherwise  to  check  the  tide  of  Sabbath  dese- 
cration. 

1  will  now  briefly  describe,  from  personal  observa- 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    387 


tion,  six  Chicago  Sundays  in  the  summer  of  i: 
which  will  fairly  represent  Chicago  Sundays  in  general, 
and,  with  a  little  darker  shading,  the  Sundays  of  all 
this  grade  of  American  cities.  Noisy  newsboys  wake 
up  the  overworked  citizens  about  six  o'clock  of  Sun- 
day morning  by  the  needless  crying  of  newspapers,  a 
nuisance  not  to  Christians  only,  but  to  all  that  great 
company  who,  in  the  hurry  of  city  life,  are  a  month 
behind  in  their  sleep,  and  need  to  have  their  repose 
protected  until  a  later  hour.  Going  out  on  the  street 
tv/o  hours  later,  one  finds  numerous  squads  of  work- 
ingmen  paving  the  streets,  laying  gas-pipes,  water- 
pipes,  sewer-pipes,  while  the  workingmen  who  are  not 
thus  busy  doing  seven  days'  work  for  six  days'  pay 
are  preparing  for  themselves  the  same  fate  by  using 
the  Sabbath  for  picnics  and  politics  and  trade-union 
meetings. 

On  the  last  Sunday  In  July,  1884,  about  eight  thou- 
sand workingmen,  representing  many  trades,  marched 
through  the  streets  of  Chicago  at  the  hour  of  morning 
service,  on  their  way  to  a  Sunday  picnic,  blockading 
the  streets,  and  interfering  with  the  religious  liberty 
of  hundreds  by  stopping  them  on  their  way  to  church, 
compelling  preachers  to  suspend  their  sermons  by 
marching  past  the  churches  with  bands  in  full  play  in 
violation  of  law'" — an  outrage  which  not  even  Conti- 
nental cities  would  have  allowed,  but  which  neither 
the  city  government  of  Chicago  nor  its  citizens  caused 
to  be  punished.  The  disturbance  of  the  peace  contin- 
ued at  the  picnic,  where  a  quarrel  arose  between 
**  union"  and  *'  non-union"  workmen  around  a  beer 
stand  where  intoxicating  liquors  were  openly  sold  in 
defiance  of  the  law  forbidding  such  sale  on  Sunday. 
This  illegal  procession  was  gotten  up  to  make  money 


388  THE   SABBATH   FOR   MAN. 

for  labor  agitation,  and  the  profits  reported  were  nine 
hundred  dollars  ;  the  workingmen,  in  strange  blind- 
ness, overlooking  the  fact  that  if  a  workingmen's  cor- 
poration uses  the  Sabbath  in  defiance  of  the  law  to 
swell  its  treasury,  it  is  setting  an  example  to  the  cor- 
porations of  capitalists  to  do  the  same,  and  hastening 
the  day  when  the  only  Sunday  processions  of  work- 
ingmen will  be  the  treadmill  of  ceaseless  toil. 

In  the  city,  retail  shops  of  all  kinds  are  open  all 
through  the  day,  especially  in  Clark  and  Madison 
streets,  out-heroding  the  Continental  Sunday  in  keep- 
ing open  even  during  hours  of  church  service.  The 
post-office  leads  the  way  in  this,  by  opening,  in  disre- 
gard of  national  law,  from  11.30  A.M.  to  12.30,  at 
the  very  time  when  the  morning  services  are  in  prog- 
ress, thus  competing  with  the  churches,  and  getting, 
it  must  be  confessed,  one  of  the  largest  congregations. 

On  Sunday  afternoons,  in  spite  of  the  laws,  immense 
crowds  gather  to  view  the  illegal  Sunday  ball  playing. 
As  if  it  were  not  enough  to  have  these  weekly  object- 
lessons  in  Sabbath-breaking  laws,  on  the  third  Sunday 
of  July,  1884,  an  exhibition  of  the  "  Wild  West"  was 
given  on  one  of  the  ball  grounds  by  way  of  instructing 
the  young  men  how  to  break  the  laws  against  robbery 
and  murder — a  lesson  which  was  promptly  learned  and 
lived  by  some  of  the  youth  who  were  present,  as  sub- 
sequent developments  proved. 

On  Sunday  evenings,  in  defiance  of  law,  all  the 
theatres '''  are  open.  One  of  the  proprietors  at- 
tempted to  shield  himself  in  this  weekly  crime  by  say- 
ing "  he  had  to  open  because  the  others  did,  and  that 
he  would  pay  half  the  cost  of  his  own  prosecution  if 
citizens  would  start  a  movement  to  enforce  the  laws/' 
which  is  like  a  thief  or  murderer  claiming  that  he  had 


SABBATHS   IN   NINETEENTH    CENTURY   CITIES.    389 

to  break  the  laws  because  others  did.  The  followine 
extracts  from  a  column  article  in  TJie  IntcT  Ocean  on  a 
Sunday  evening  play  will  show  what  kind  of  plays  are 
popular  with  those  who  take  the  highest  grade  of 
Sunday  theatre  for  their  church  :  "  Only  harm  can 
result  from  the  indecent  parade  of  a  procuress  negoti- 
ating for  the  possession  of  an  innocent  provincial,  and 
afterward  dragging  her  before  a  party  of  libertines  as 
a  choice  morsel  to  the  sated  appetite  of  lust.  .  .  . 
Comedy  is  the  flavor  and  mirth  the  influence  of  a  char- 
acter that  seems  to  regard  moral  depravity  as  a  rare 
luxury  to  be  courted.  .  .  .  The  play  is  decidedly 
poisonous  of  morals.  .  .  .  Morally  its  atmosphere  is 
pernicious.  But  its  very  vulgarity  will  be  its  chief 
claim  to  regard  with  a  large  percentage  of  its  patrons.'* 
These  are  the  comments  of  a  paper  which  utters  no 
objection  to  theatres  in  general  or  to  Sunday  theatres 
in  particular,  and  this  Sunday  play  was  given  in  a 
theatre  that  stands  as  high  as  any. 

Such  are  the  Sundays  of  the  large  cities  ''^  of 
America's  West  and  Southwest — to  many,  days  of 
unhealthy  toil  ;  to  more,  of  demoralizing  amusement. 
These  evils  are  not  to  be  attributed  wholly  to  the  pro- 
portion of  foreigners  in  their  population,  for  the  state 
of  Sabbath  observance  is  far  better  in  some  other 
cities  where  the  same  mixed  population  exists,  and 
has  been  better  in  these  very  cities  when  the  propor- 
tions of  the  population  were  not  essentially  different 
from  Vv'hat  they  now  are.  Chicago,  for  instance,  had 
quiet  Sabbaths  during  the  m.ayoralties  of  Hon.  Joseph 
Medill  and  Hon.  John  Wentworth,  a  few  years  ago. 

Many  good  citizens  of  these  Sabbathless  cities,  and 
of  the  States  of  which  they  form  a  part,  look  on  the 
present  reign  of  Sabbath  desecration  and  say  despair- 


390  THE   SABBATH   FOR   MAN. 

ingly,  Alas  !  what  can  we  do  ?  We  answer  not  with 
theories,  but  with  facts,  and  point  them  to  ivJiat  has 
been  done  in  the  better  grade  of  large  American  cities, 
naming  them  in  their  moral  order,  beginning  with  the 
best — Philadelphia,  Boston,  Baltimore,  Brooklyn,  and 
New  York.'""  This  order  is  based  on  the  written  votes 
which  I  have  collected  by  circular  from  scores  of  trav- 
elers. Good  citizens  of  Chicago  and  of  Illinois  can  do 
for  its  metropolis  what  citizens  of  the  City  and  State 
of  New  York  have  done  for  the  national  metropolis. 
What  Chicago  Sundays  now  are,  New  York  Sundays 
were  in  1857,  when  the  New  York  Sabbath  Committee 
was  organized,  by  whose  persistent  and  judicious 
efforts,  backed  by  good  citizens,  the  crying  of  Sunday 
newspapers  has  been  stopped,  also  many  forms  of 
Sunday  labor  and  Sunday  trading,  Sunday  proces- 
sions (except  quiet  and  orderly  funerals),  Sunday  base- 
ball, and  Sunday  theatres.'" 

New  York  is  duplicated  in  its  Sabbath  observance 
by  Philadelphia,  Brooklyn,  Boston,  and  Baltimore,  all 
of  which  have  Sabbaths  that  at  least  rebuke  the  great 
cities  of  the  West  and  Southwest,  although  far  enough 
from  satisfactory^  with  their  sneaking  Sunday  saloons, 
Sunday  excursions,  and  Sunday  concerts. 

But  the  better  grade  of  American  cities  may  them- 
selves learn  what  can  be  done  in  the  way  of  improving 
their  Sabbath  observance  by  looking  at  what  Jias  beeyi 
done  in  London,  which,  larger  than  any  of  them,  has 
no  Sunday  edition  of  daily  papers,  no  Sunday  delivery 
or  general  collection  of  mail.  An  American  merchant 
recently  told  me  of  his  ineffectual  efforts  to  get  a  hot 
breakfast  on  a  Sabbath  noon  in  London.  Being  in- 
formed in  the  hotel  dining-room  that  he  could  not 
order  a  hot  meal  at  that  hour,  as  it  was  Sunday  and 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    39I 

the  servants  were  mostly  at  church,  he  started  out  on 
the  street  and  walked  a  mile  to  a  restaurant  he  had 
patronized  the  day  before.  As  he  attempted  to  open 
the  door  he  was  stopped  by  the  one  attendant.  He 
said,  "Can't  I  get  something  to  eat  here?"  "No, 
not  to-day;  it's  Sunday."  He  turned  and  called  a 
cab.  "  Can  you  take  me  where  I  can  get  a  dinner,^" 
"  No,  not  until  three  o'clock."  In  London  at  least 
servants  have  some  rights  on  Sunday  which  travelers 
are  bound  to  respect,  in  accordance  with  the  com- 
mandmicnt,  "  that  thy  manservant  and  thy  maidser- 
vant may  rest  as  well  as  thou." 

But  London,  where  on  the  Sabbath  sixty  miles  of 
shops  are  open  ^"  (besides  many  closed  shops  whose 
barred  doors  and  blinds  hide  from  public  gaze  clerks  who 
are  busy  taking  stock), '"^  and  all  English  and  American 
cities  may  learn  still  more  in  regard  to  what  degree  of 
Sabbath  observance  is  possible  in  nineteenth-century 
cities  by  looking  at  what  is  done  in  Scotland's  Edin- 
burgh— 228,000  population.  I  have  repeatedly  spent 
the  Sabbath  in  that  city,  which  is  so  abundant  in  Sab- 
bath works  of  mercy  that  I  was  able  to  visit  thirteen 
meetings  between  breakfast  and  8  P.M.  ;  but  I  have 
tested  and  supplemented  my  own  impressions  by  writ- 
ing to  one  of  its  ministers  of  long  residence.  Rev.  R.  B. 
Blythe,  who  notes  the  following  facts  about  the  pres- 
ent status  of  the  Sabbath  there  :  "  i.  So  far  as  I  know, 
Sunday  observance  is  not  losing  ground  here.  2.  I 
believe  that  it  is  correct  to  say  that  nearly  all  the 
adults,  minus  the  vicious,  attend  church  on  Sunday. 
A  good  many  workmen,  however,  I  fear  do  not  do  so. 
3.  Very  few  carriages  and  cabs  run  on  Sunday.  The 
tramcars  are  motionless.  4.  The  Castle  soldiers  all  go 
to  church,  marching  to  their  different  places  of  wor- 


392  THE   SABBATH    FOR   MAN. 

ship.  5.  All  the  reputable  children  attend  church 
with  their  parents.  For  the  poorer  and  neglected  we 
have  some  fifty  or  sixty  juvenile  services  (not  Sunday- 
schools),  which  do  good  work.  6.  Drug  and  milk 
shops  are  open  nearly  all  day.  Many  of  the  humbler 
sweet  shops  also  carry  on  a  covert  sort  of  trade, 
7.  The  great  majority  of  hack  stands  are  unoccupied 
on  Sunday.  Those  where  a  few  cabs  are  found  are 
but  a  small  number,  and  are  fined,  I  believe,  by  the 
magistrates.  8.  Barbers'  shops,  bakers'  shops,  green- 
grocers' shops  and  meat  markets  are  closed.  9.  No 
bootblacks  are  to  be  found  on  duty  that  day.  10.  No 
Sunday  excursions  take  place  by  rally  but  within  the 
last  few  years  some  steamers  (imitating  those  of  the 
Clyde)  sail  on  the  Frith  of  Forth,  purely  for  pleasure- 
seekers.  II.  Not  a  single  liquor  shop  is  allowed  to  be 
open.  This  was  brought  about  by  what  we  call  the 
Forbes-Mackenzie  Act,  passed  some  twenty  or  more 
years  ago.  It  applies  to  all  Scotland.  12.  The 
homes  in  which  the  Shorter  Catechism  is  taught  are 
decidedly  fewer  than  formerly.  13.  For  thirty  or 
forty  years  mechanics  have  dropped  work  about  one 
o'clock  on  Saturday." 

I  would  add  from  the  reports  of  the  Sabbath  Alli- 
ance of  Scotland  '"'  two  other  features  of  Edinburgh's 
Sabbath  observance  which  are  worthy  of  imitation  : 
one,  a  clause  in  her  Tramway  Acts,  forbidding  horse- 
cars  to  run  on  the  Sabbath  ;  and  the  other,  the  fact 
that  each  policeman  is  off  duty  two  thirds  of  each  Sab- 
bath, affording  him  just  twice  as  much  rest  as  is  given 
to  New  York  policemen,  who  are  allowed  only  two 
thirds  of  each  alternate  Sabbath.  Policemen,  exposed 
as  they  are  constantly  to  the  contaminating  influence 
of  vice,  which. 


SABBATHS   IN  NINETEENTH   CENTURY   CITIES.    393 

"  Seen  too  oft,  familiar  with  her  face. 
We  first  endure,  then  pity,  then  embrace," 

certainly  need  to  have  large  opportunities  for  the 
recuperating  touch  of  the  home  and  the  church/" 

I  have  asked  (by  circular)  nearly  two  hundred  per- 
sons who  have  traveled  widely,  where  they  have  seen 
the  best  Sabbath  observance.  Scotland,  where,  as 
Christopher  North  says,  **  the  Sabbath  is  itself,"  ranks 
second  of  countries/!"*  and  Edinburgh  is  usually  men- 
tioned as  its  best  city  representative  in  this  matter. 
Joseph  Cook  sends  with  his  vote  the  following  inci- 
dent :  "  When  walking  in  the  Covenanters'  burial- 
ground,  in  Edinburgh,  one  Sunday,  I  was  requested 
by  a  distinguished  publisher  of  that  city,  who  was  my 
guide,  not  to  allow  my  guide-book  to  be  seen,  as  ob- 
servers would  think  I  was  merely  seeking  amusement 
as  a  tourist,  and  so  offering  profanation  to  holy  time. 
The  effect  of  this  little  incident  on  me  was  to  add  to 
my  reverence  for  Scotland." 

But  Edinburgh  has  by  no  means  as  good  a  Sabbath 
as  its  best  people  aim  to  have.  The  Alliance  reports 
that  more  than  six  hundred  of  the  small  shops  referred 
to  in  the  letter  are  open  on  the  Sabbath  in  Edinburgh 
and  Leith.'"  Besides,  one  sixth  of  its  population  do 
not  attend  church,  a  better  record  than  most  cities, 
but  far  from  satisfactory.  The  drunkenness  of  Satur- 
day nights  also  needs  to  be  cleared  away  by  prohibi- 
tion from  the  "  Preparation  day." 

Edinburgh  herself,  with  every  other  considerable 
city,  can  see  in  Toronto — 120,000  population  ^^° — the 
best  Sabbath-keeping  city  in  the  world  in  the  opinion 
of  very  many  travelers,  that  what  ought  to  be  done 
has  been  done  yet  more  nearly  in  a  nineteenth-cen- 
tury  city.       Montreal,    a    larger   city,   although   two 


394  THE   SABBATH   FOR   MAN. 

thirds  of  the  people  are  French  Catholics,  has  a 
Sabbath  almost  as  Arcadian  as  that  of  Toronto.  It 
has  no  Sunday  newspapers,  no  Sunday  opening  of 
groceries,  bakeries,  or  museums — indeed,  what  we  shall 
say  of  Toronto  is  largely  true  of  all  the  British  Prov- 
inces except  Quebec,  where  Sabbath  laws  are  less 
stringent.  Even  of  Quebec  an  editor  of  the  Cofigrega- 
iionalist  writes  :  '*  How  completely  business  stops  in 
the  city  on  Sunday  was  shown  by  the  fact  that  not  an 
open  apothecary  shop  could  be  found,  and  the  only 
way  to  obtain  a  prescription  was  to  send  by  a  hotel 
clerk,  who  knew  the  private  door.  Talking  with  an 
apothecary  the  next  day,  he  spoke  of  the  United 
States  as  an  awful  place  for  his  craft,  where  one  must 
vv^ork  seven  days  in  a  week."  Toronto  is,  however, 
the  most  perfect  specimen  of  city  Sabbath-keeping 
that  the  world  affords.  Mr.  Jolly,  Secretary  of  the 
Sabbath  Alliance  of  Scotland,  heartily  admits  this. 
On  returning  from  a  visit  to  Canada,  he  said  :  "  Noth- 
ing impressed  me  more  pleasingly  during  my  whole 
tour  than  the  aspect  of  the  Lord's-day  observance  in 
such  cities  as  Toronto,  Hamilton,  and  even  in  Mont- 
real, notwithstanding  its  masses  of  French  Roman 
Catholics.  My  own  feeling  was  that  Toronto — where 
I  at  least  did  not  observe  a  single  open  shop,  where 
the  streets  were  still  and  quiet,  save  where  reverent 
multitudes  were  going  to  the  house  of  God,  showing  a 
city  whose  stalwart  and  beautiful  sons  and  daughters 
v/ere  enjoying  a  Sabbath  rest — might  well  put  our 
Scottish  cities  in  these  later  days  to  shame." 

I  speak  from  personal  observation  of  Toronto,  sup- 
plemented by  confirmatory  letters  from  residents  of 
many  years.  One  might  well  visit  Toronto  for  the 
special  purpose  of  seeing  what  can  be  done  in  a  large 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    395 

nineteenth-century  city  toward  making  the  Sabbath  a 
day  of  rest  to  all  classes  and  all  trades. 

In  order  to  get  the  largest  benefit  from  the  facts 
that  Toronto  affords,  let  us  divide  the  Sunday  work 
which  is  more  or  less  found  in  cities  into  three  classes, 
and  see  how  Toronto  deals  with  each  of  them. 

The  first  class  shall  include  the  Sunday  work  of 
preachers,  religious  teachers,  sextons,  organists,  sing- 
ers, physicians,  apothecaries,  livery-stable  keepers, 
manufacturers  of  iron  and  glass,  undertakers,  grave- 
diggers,  drivers  of  hearses  and  funeral  carriages,  and 
domestic  servants.  All  these  are  generally  looked 
upon  by  the  courts  '"  as  works  of  necessity  and  mercy. 
Milkmen,  telegraph  operators,  and  sailors  at  sea  are 
also  usually  counted  in  this  list.  The  Sabbath  Alli- 
ance of  Scotland  says  of  Sunday  trading  :  "  Due  ex- 
ception, of  course,  ought  to  be  made  for  the  sale  of 
such  necessary  articles  as  medicines  and  milk."  The 
New  York  Christiaft  Advocate,  on  the  other  hand, 
says  :  "  Except  in  cases  rare  and  peculiar,  it  is  not 
necessary  to  procure  milk  on  Sunday."  Whether 
most  of  the  work  of  milkmen  on  Sunday  morning  is 
not  unnecessary,  especially  in  these  days  of  condensed 
milk  and  refrigerators,  is  a  question  worthy  of  consci- 
entious investigation  by  sellers  and  buyers.  Milk  de- 
livered on  Saturday  mornings  can  be  kept  sweet  until 
Sunday  night  even  without  a  refrigerator  in  the  cool 
months,  and  with  one  in  all  but  the  two  hottest  ones, 
when  Saturday  afternoon's  milk  meets  the  difficulty.""* 
There  are  a  few  milkmen  who,  by  Saturday  afternoon 
deliveries,  get  the  Sabbath  for  rest.  Whether  this 
could  not  be  done  generally  is  worthy  of  practical  con- 
sideration. 

Livery-stables    are    another    so-called  "necessity" 


39^  THE   SABBATH   FOR   MAN. 

whose  limitations  should  be   conscientiously   studied 
by  the  persons  involved.     Hon.  E.  S.  Tobey,  of   Bos- 
ton, in  an  address  on  the  Sabbath,  narrated  the  follow- 
ing suggestive  incident  :   "  I  knew  a  young  merchant  in 
this  city  who  thought  he  might  properly  drive  on  Sun- 
day afternoons.     He  was  a  conscientious  young  man, 
and  could  not  understand  why  he  should  not  pursue  his 
thoughts  and  contemplations  as  well  in  his  carriage  as 
in  the  house.      He  tried  it.     When  he  returned,  a  sin- 
gle observation  brought  that  young  man  to  realize  his 
duty  with  regard  to  keeping  the  Sabbath.     The  poor 
hostler  said,  when  the  young  man  came  to  the  stable, 
*  There  is  no  Sabbath  for  a  poor  fellow  like  me.*     The 
thought  came  into  the  young  merchant's  mind,  *  Then 
I  have  obliged  this  man  to  stand  here  all  day,  if  per- 
chance I  should  fancy  to  ride  out  for  pleasure,  that  he 
might  serve  me,  and  thereby  surrender  his  Sabbath. 
If  it  is  right   for  me,  it   is  right  for  every  other  man 
who   can   command   a  horse    to   do   the   same  thing. 
This  is  all  wrong  ;  I  will  never  do  it  again.'     And  he 
never  did."     A  correspondent  in   New  Haven  writes 
me  :   "  An  hostler  in  one  of  the  stables  told  me,  *  The 
Christians  drive  out   so  much   on  Sundays  I  can  find 
no  time  to  go  to  church.     It  is  the  busiest  day  of  all 
the  week  for  us  poor  fellows.*     A  man  in  Chicopee, 
who  had  a  godly  wife,  a  member  of  the  church,  was  a 
livery-stable   keeper.      His  wife   used   to  say  to   him, 
'  Now,  my  husband,  it  is  absolutely  wicked   for   you 
to  let  horses  on   Sunday.'     She  didn't   say  anything 
about  the  financial  question  at  all  ;  she  simply  said  it 
v/as  wicked.     She  said  that  over  and  over  to  him,  and 
he  would   parry  the  blows.     At  last,  one  New  Year's 
morning,  it  happened  to  be  Sunday,  he  did  not  go  to 
the  stable  as  usual,  and  she  said,  *  What  is  the  mat- 


SABBATHS   IN   NINETEENTH    CENTURY   CITIES.    39/ 

ter  ?  '  *  Oh,  nothing  !  '  he  said  ;  '  only  I  made  up 
my  mind  this  morning  that  I  will  try  to  act  on  what 
you  have  been  saying  to  me.  You  have  told  me  all 
these  years  that  it  is  wicked  to  let  horses  on  the 
Lord's-day,  because  it  is  the  Sabbath.  Now  I  am 
going  to  try  this  year  :  if  I  fail,  I  fail  ;  but  no  horse 
shall  go  out  of  my  stable  through  all  the  year,  on  Sun- 
day. Now,'  said  he,  *  I  kept  God's  law  as  my  wife 
would  have  me  keep  it  ;  and  the  result  was,  that  v/as 
the  very  best  year  financially  I  had  ever  had.*  It  pays 
to  keep  God' s  laiv  ./"^" 

In  the  Pittsburg  Sabbath  Convention  a  few  years 
ago,  it  seemed  to  be  proved  by  the  testimony  of  iron- 
manufacturers  that  it  is  not  "  necessary"  to  run  blast 
furnaces  on  the  Sabbath.^"  This  also  challenges  the 
scrutiny  of  conscience."" 

The  physician's  response  on  the  Sabbath  to  the  call 
of  the  sick  is  surely  a  work  of  micrcy,  but  to  the 
patients  the  Sunday  doctoring  is,  in  many  cases,  Sab- 
bath-breaking of  a  kind  peculiar  to  our  century,  which 
in  its  wild  rush  for  gold  and  fame  and  pleasure  post- 
pones the  repairs  not  of  machinery  only,  but  of  the 
body  also  from  the  days  of  gain  to  the  days  of  God, 
until  the  physicians  exclaim,  "  Our  profession  has  no 
Sabbath."  Some  doctors  have  as  many  patients  on 
Sunday  as  in  all  the  week  beside,  most  of  them  un- 
shielded by  the  fact  that  their  calls  were  works  of 
necessity,  since  they  could  have  had  themselves  pulled 
out  of  the  pit  on  some  other  day. 

As  to  the  relation  of  vessels  to  the  Sabbath,  I  do 
not  know  that  any  one  denies  the  necessity  for  Sun- 
day travel  in  crossing  the  ocean.  Whatever  may  be 
the  case  to-day,  when  ocean  steamers  have  attained 
such  speed  that  Mr.  Moody  could  preach  one  Sabbath 


398  THE   SABBATH   FOR   MAN. 

in  Queenstown  and  the  next  in  New  York,  it  is  certain 
that  in  the  past  Americans  could  not  have  reached  the 
old  world,  even  as  missionaries,  without  traveling  one 
Sabbath.  But  this  fact  can  not  be  made  to  excuse 
the  sailing  of  coasting  vessels  on  Saturday  or  Sunday, 
by  which  so  many  ship-owners  rob  their  sailors  of 
their  Sabbath  rest,  and  extort  seven  days'  work  for 
six  days'  pay.^''  Even  ocean  steamers  can  reduce 
Sunday  work  to  a  minimum  by  such  a  Sabbath  policy 
as  that  of  the  Cunarders.  When  one  of  these  steam- 
ers arrives  on  Saturday  with  an  expensive  cargo.  Sab- 
bath morning  finds  all  quiet  on  board  and  in  their 
docks  and  warehouses.  Such  is  their  management 
universally.  If  they  arrive  Sabbath  morning,  the  pas- 
sengers are  landed,  but  all  other  work  is  suspended  for 
the  day.  The  other  lines,  I  am  sorry  to  say,  have  not 
pursued  this  course  ;  and  yet  they  have  been  no  more 
successful  in  carrying  freight  and  passengers  than  this 
line  which  has  respected  the  Sabbath  day.'" 

Repairs  in  factories  are  often  counted  in  the  list  of 
Sunday  "  works  of  necessity,"  but  there  are  factories 
where  even  this  is  avoided  by  a  daily  inspection  during 
the  early  morning,  with  a  prompt  repairing  of  every 
defect  as  soon  as  discovered. 

Toronto  has  little  or  nothing  to  do  with  the  Sunday 
travel  of  vessels  or  the  Sunday  work  of  blast  furnaces. 
The  other  "  necessities"  in  the  list  are,  however, 
allowed,  but  with  exemplary  restrictions. 

Toronto's  milk  delivery  does  not  differ  from  other 
cities  except  in  that  it  is  completed  at  an  earlier  hour 
that  the  milkmen  may  rest  and  worship  during  at  least 
a  large  part  of  the  Sabbath.  Milk-shops  are  open  for 
an  hour  or  two  in  the  early  morning,  and  so  again  in 
the  early  evening. 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    399 

The  druggists  are  not  allowed  to  do  a  miscellaneous 
business  in  cigars,  candies,  drinks,  and  knick-knacks — 
after  the  fashion  of  some  American  cities  in  which 
drug  stores  have  become  headquarters  for  Sabbath- 
breaking — but  are  open  only  for  the  sale  of  medicines, 
and  only  for  an  hour  or  two  in  the  morning  and  again 
toward  evening.  In  Toronto  even  druggists  have 
most  of  the  Sabbath  for  rest.*" 

All  the  telegraphers  rest  on  the  Sabbath,  except 
one  man  at  the  central  office  for  emergencies. 

Livery-stables  are  also  allowed  to  open  for  emergen- 
cies, the  cab  stands  being  vacant  and  the  horse-cars, 
or  tram-cars,  not  running. 

This  leads  me  to  a  second  class  of  Sunday  work  in 
cities  which  deprives  an  army  of  men  of  their  Sabbath 
rest.  I  refer  to  horse-cars  and  ferries,  about  which  I 
have  conferred  with  several  presidents  and  superin- 
tendents. 

In  Toronto  even  the  ferrymen  can  rest  most  of  the 
Sabbath,  the  ferries  being  allowed  to  cross  to  the 
island  opposite  the  city — a  popular  summer  residence 
— only  at  certain  hours  for  the  convenience  of  church- 
goers. One  of  the  chief  violations-of  the  Sunday  law 
comes  from  excursions  now  and  then  to  this  island, 
which  generally  receive  prompt  attention  in  the  courts 
and  are  frowned  upon  by  the  general  public  as  inter- 
fering with  the  general  rest. 

Not  a  few  Christians,  including  some  ministers, 
deem  horse-cars,  or  tram-cars,  a  "necessity"  ''Mn 
nineteenth-century  cities.  Toronto  answers,  "  No." 
Even  the  hundreds  of  drivers  and  conductors  may  rest 
on  the  Sabbath  ^vithout  causing  any  interest  of  the 
community  to  suffer,  when  plans  are  adjusted  to  this 
humane  arrangement.     Toronto,  in  its  distances,  does 


400  THE   SABBATH   FOR   MAN. 

not  differ  essentially  from  larger  cities.  The  man  in 
the  suburbs  who  would  like  to  go  four  miles  away  to 
hear  some  "star  preacher,"  either  starts  early  and 
gets  the  extra  benefit  of  a  walk,  or,  better  still,  con- 
nects himself  with  some  church  nearer  his  home  that 
needs  him  more.  Without  public  conveyances  there 
is  less  Sunday  visiting  but  more  of  Sabbaths  at  home. 
If  there  is  now  and  then  a  slight  inconvenience  from 
lack  of  cheap  communication  on  the  Sabbath,  it  is 
more  than  counterbalanced  in  the  fact  that  hundreds 
of  drivers  and  conductors  have  been  emancipated  from 
the  hardships  of  doing  seven  days*  work  for  six  days' 
pay,  and  enabled  to  enjoy  their  Sabbath  for  rest  and 
thought  and  home  and  church  like  other  people.  As 
for  giving  the  poor  a  chance  to  get  the  air,  that  is 
done  in  Toronto  by  a  Saturday  half-holiday  or  a  Sab- 
bath walk.  Even  if  an  employee  is  deprived  of  his 
Saturday  half-holiday  by  his  rich  employer,  it  is  not  a 
valid  reason  why  he,  in  turn,  should  favor  the  contin- 
uance of  a  system  by  which  he  helps  to  deprive  other 
workmen  of  their  Sabbath  rest.  There  are  few  em- 
ployees, except  those  of  the  American  government, 
that  are  so  overworked  as  the  Sabbathless  conductors 
and  drivers  of  the  American  horse-cars.  On  one 
prominent  horse-car  line,  certain  cars  are  knov.'n 
among  the  men  as  "the  man-killers."  During  ten 
weeks  of  summer,  when  the  number  of  cars  and  men 
is  reduced,  these  cars  start  out  at  7  A.M.  and  con- 
tinue, with  frequent  change  of  horses,  but  no  change 
of  men,  up  to  i  A.M. — eighteen  hours.  Three  short 
intervals  of  about  one  hour  each  are  allowed  for  meals, 
none  of  them  long  enough  for  sleep.  The  same  two 
men  run  a  "  man-killer"  for  a  week,  making,  at  the 
rate   of  nine  hours   for  a  day's  \w oik,  fourteen  days' 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES,    401 

ivork  for  six  days'  pay,  which  is  about  fifteen  dollars 
for  the  conductor,  and  probably  less  for  the  driver. 
And  yet  both  are  expected  to  be  honest  with  half 
allowance  of  sleep,  double  allowance  of  work,  and  no 
Sabbath. 

On  the  subject  of  the  Sunday  work  of  horse-car  em- 
ployees I  have  received  the  following  earnest  letter 
from  Hon.  Noah  Davis,  Chief  Justice  of  the  State  of 
New  York  :  "  I  agree  most  heartily  to  all  you  say  in 
reference  to  the  overworked  horse-car  employees. 
The  corporations  should  be  prevented  by  law  from 
requiring  the  conductors  and  drivers  to  work  beyond 
six  days  of  the  week.  That  is  enough  in  all  con- 
science for  men  who  v/ork  twelve  or  fourteen  hours  per 
day,  and  they  should  be  relieved  from  all  labor  on  the 
Sabbath  for  the  purposes  of  physical  rest,  if  for  no 
other  reason.  For  Sunday  work  other  persons  should 
be  employed.  These  corporations  are  rich  and  power- 
ful. They  enjoy  exclusive  privileges  from  the  use  of 
which  they  derive  large  revenues,  and  it  is  no  hard- 
ship to  compel  them  to  give  to  their  regular  employees 
one  day  of  rest  in  each  week  without  diminution  of 
wages.  It  is  an  oppression  of  the  poor  and  needy  to 
compel  work  on  the  Sabbath  at  the  penalty  of  loss  of 
wages  or  of  place.  Enough  of  voluntary  labor  at  fair 
prices  can  be  obtained  to  satisfy  the  demands  of  all 
necessary  travel  on  Sunday,  and  the  companies  should 
be  required  to  resort  to  that  labor  for  Sunday  work. 
I  am  in  favor  of  law  to  secure  the  opportunity  of  com- 
plete rest  to  every  six-day  laborer  for  the  well-being 
both  of  soul  and  body." 

As  to  the  argument  that  Sunday  horse-cars,  or  tram- 
cars,  enable  one  now  and  then  to  reach  a  sick  friend, 
one  might  as  well  reason  that  ambulances  and  fire- 


402  THE   SABBATH   FOR   MAN. 

engines  should  be  kept  moving  night  and  day  along 
the  streets  to  meet  exceptional  contingencies.  Livery- 
stables  provide  for  cases  of  sickness  and  death  with 
very  little  disturbance  of  the  general  rest.  In  the 
words  of  Mr.  Field  Fowler,  proprietor  of  the  Metro- 
politan Horse  Railroad  of  Boston,  "  There  is  no  neces- 
sity nor  exigency  to-day  that  there  was  not  before 
railroads  were  established."  As  to  its  effect  on 
church-going,  if  horse-cars  should  cease  to  run  on  the 
Sabbath,  it  would  tend  to  break  up  the  harmful  habit 
of  attending  far-away  churches  once  a  week,  and  lead 
many  to  take  their  families  to  churches  near  enough 
for  them  to  attend  all  the  services  both  of  week  days 
and  the  Sabbath.  I  believe  that  with  liveries  and  legs 
for  emergencies,  the  drivers  and  railroad  men  of  all 
kinds  could  be  allowed  their  Sabbath  rest.  Of  course 
I  include  the  rich  man's  coachman  as  well  as  the  poor 
man's  'bus-driver.  In  Toronto  rich  people  very  gen- 
erally go  to  church  on  foot,  Garfield  style,  that  their 
men-servants  of  the  stable  may  rest  as  well  as  them- 
selves."^ I  have  heard  no  stronger  condemnation  of 
the  rich  men  who  keep  their  coachmen  out  of  church 
on  the  Sabbath  that  they  may  go  to  it  in  state  than 
from  the  president  of  a  New  York  horse-car  line,  whose 
company  enables  thousands  of  poorer  people  to  do 
just  the  same  thing  with  their  coachmen  of  the  horse- 
cars.  He  forgets  that  two  wrongs  do  not  make  a 
right.  Do  not  the  drivers  of  cars  and  cabs  and 
coaches  need  the  Sabbath  for  their  bodies  and  souls  as 
well  as  others  ?  Alas  !  that  there  are  so  many  of  them 
like  the  dying  cabman  who  was  asked  by  a  minister  if 
he  ever  went  to  church.  Grasping  at  a  straw,  he  said 
with  difficulty,  "  No,  but  I  have  driv  a  great  many 
people  there."     f'hpse  who  are  thus  driven   to   the 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    403 

churches  are  at  the  same  time  driving  the  drivers  from 
them. 

Something  ought  to  be  done  to  mitigate  this  great 
wrong  while  working  to  have  it  abolished.  A  prominent 
minister  of  New  York  recently  said  to  me  :  "I  think 
I  could  ride  on  the  horse-cars  with  an  easy  conscience 
if  I  knew  the  men  had  half  of  each  Sabbath  to  them- 
selves, or  every  other  Sabbath  ;  but  as  it  is,  my  con- 
science is  uneasy  because  I  have  never  made  an  effort 
to  secure  this."  Drivers  and  conductors  of  horse-cars 
do  not  have  even  a  half-holiday  per  week  for  rest  and 
home,  except  as  they  take  it  at  their  own  cost.  A  few 
men  can  get  off  for  the  Sabbath  occasionally  by  losing 
one  seventh  of  a  week's  pay,  but  few  avail  themselves 
of  the  rest  at  such  a  loss  more  than  two  or  three  times 
a  year.  Every  officer,  director  and  patron  of  the 
horse-cars  and  elevated  roads  should  use  all  possible 
influence  to  secure  the  Sabbath  or  a  part  of  it  "^  to  all 
employees  without  reduction  of  pay. 

The  third  class  of  Sunday  work  common  in  large 
cities  is  almost  completely  suppressed  in  Toronto,  and 
could  and  should  be  everywhere.  Barbers,  bakers, 
bootblacks,  butchers,  grocers,  confectioners,  news- 
dealers, tobacconists,  post-office  employees,  ice  deal- 
ers, florists,  expressmen,  liquor-dealers,  all  rest  on  the 
Sabbath,  and  most  of  them  are  very  well  satisfied  to 
get  seven  days'  pay  for  six  clays'  work  rather  than  to 
do  seven  days'  work  for  six  days'  pay.  **  Barbers 
have  frequently  tried  to  do  a  little  business  on  Sunday, 
but  have  found  to  their  cost  that  it  is  better  to  keep 
closed,  having  been  fined  heavily."  "  Hotel  barbers 
work  Sunday  forenoons,  however."  The  only  excep- 
tion to  the  Sabbath  rest  of  bootblacks  is  inside  of 
some  hotels.     Why  shouldn't  bootblacks  have  rest  and 


404  THE   SABBATH   FOR   MAN. 

culture  conscience  as  well  as  other  boys  ?  All  liquor 
shops  and  barrooms  close  on  Saturday  evening  at 
seven  o'clock,  and  do  not  open  until  six  o'clock  on 
Monday  morning,  under  heavy  penalties.  Of  course 
there  are  evasions  of  this  law.  Liquor  drinkers  seldom 
respect  the  laws,  and  in  Toronto  there  are  some  drink- 
ing places  which  give  out  as  many  as  one  hundred  and 
fifty  latch-keys,  but  there  is  little  drunkenness  com- 
pared with  other  days  or  with  other  cities.  A  few 
restaurants  are  allowed  to  open,  chiefly  temperance 
coffee  houses,  all  others  having  closed  bars.  The 
Toronto  Post-Office  does  not  open  from  Saturday 
evening  until  Monday  morning.  Two  or  three  through 
trains  pass  through  the  city  on  the  Sabbath,  due  to 
competition  with  American  lines,  but  there  are  no 
local  trains."^  "  In  Ontario  it  is  the  understood  rule 
that  regular  passenger  trains  are  not  started  on  the 
Sabbath.  Recently  this  was  attempted  by  the  Credit 
Valley,  a  new  road  running  v/est  from  Toronto,  and 
having  through  connection  with  the  Canada  Southern 
at  St.  Thomas  to  Chicago.  But  so  strong  was  the 
public  feeling  aroused  in  Toronto  and  along  the  line, 
that  in  about  a  month  the  company  felt  constrained  to 
issue  an  order  abolishing  the  Sunday  train.  When  in 
October,  1880,  an  order  was  issued  by  the  Dominion 
Government,  through  the  Minister  of  Public  Works, 
directing  that  the  Welland  Canal  be  opened  during 
twelve  hours  of  the  Sabbath,  so  strong  was  the  ex- 
pression of  public  opinion  on  the  subject  that  in  the 
course  of  a  few  weeks  the  Government  countermanded 
the  previous  order,  and  directed  that  the  canal  remain 
closed,  as  before,  during  the  whole  twenty- four  hours 
of  the  Sabbath.'"^" 

It  is  sometimes  supposed  that  those  who  are  en- 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    405 

gaged  in  Sunday  shop-keeping  would  be  greatly  dis- 
pleased by  a  vigorous  enforcement  of  the  laws  against 
it,  whereas  investigations  in  London  show  that  about 
ninety-five  per  cent  are  urgent  in  desiring  its  suppres- 
sion, and  that  as  speedily  as  possible.  Mr.  John 
Whitehead,"^  who  reported  these  investigations  in  a 
Sabbath  convention  in  London,  said  that  the  Sunday 
shop-keepers  themselves  once  subscribed  three  thou- 
sand pounds  to  be  used  in  securing  laws  that  would 
stop  all  unnecessary  Sunday  trading,  knowing  that  if 
all  were  compelled  to  close,  all  could  do  as  much  busi- 
ness in  six  days  as  they  now  do  in  seven.  These 
shop-keepers  found  that  they  could  not  depend  on 
voluntary  agreements  to  close,  as  one  Sabbath-hater  ^'' 
or  one  obstinate  man,  by  refusing  to  join  in  the  gen- 
eral movement,  or  by  breaking  his  agreement,  would 
cause  all  the  shops  in  the  same  line  to  open  in  fear  of 
losing  their  patrons.  At  the  time  when  the  Sabbath 
laws  were  enforced  for  two  Sabbaths  in  New  York  and 
Brooklyn,  in  December,  1882,  a  Brooklyn  preacher, 
after  numerous  talks  with  provision  dealers,  reported 
that  most  of  them  "  did  not  wish  to  trade  on  Sunday, 
but  were  compelled  to  do  so  because  others  did."  A 
week  or  two  later,  when  enforcement  had  been  re- 
laxed, the  New  York  Tribune,  on  a  Monday,  said  of 
the  partially-renewed  business  of  the  preceding  day  : 
**  The  barber  shops  were  open,  although  not  a  few  of 
the  men  engaged  in  the  business  would  rejoice  if  the 
police  did  not  consider  shaving  *  labor  which  was 
necessary  for  the  convenience  or  comfort  of  the  peo- 
ple.' The  proprietors,  as  a  rule,  are  glad  of  the  privi- 
lege of  making  money  on  Sunday,  but  the  employees, 
who  number  nine  tenths  of  the  barbers  of  the  city, 
would    rejoice    in    Sunday-closing,  which  would    give 


406  THE   SABBATH   FOR   MAN. 

them  an  opportunity  for  a  day  of  rest.  For  a  similar 
reason  clerks  employed  in  stores  that  have  been  doing 
a  Sunday  trade  heretofore  are  pleased  with  the  nev/- 
born  zeal  of  the  police  in  enforcing  the  laws." 

This  statement  of  the  Tribime  as  to  barbers  was 
confirmed  by  the  following  letter  published  about  the 
same  time  : 

*  *  To  the  Editor  of  the  Brooklyn  Daily  Times  : 

**  Sir  :  I  noticed  in  your  last  night's  paper  a  protest 
of  barbers  against  the  police  for  closing  their  places  of 
business  on  Sunday  last.  Now,  as  the  barber  bosses 
commence  to  kick,  I,  as  a  barber,  think  it  about  time 
for  journeymen  barbers  to  have  something  to  say.  I 
think  that  they  have  been  slaves  long  enough.  A 
barber  has  to  work  from  seven  A.M.  till  nine  P.M.  every 
day  in  the  week  excepting  Saturday,  when  he  works 
till  twelve  P.M.,  and  Sunday  from  seven  A.M.  till  two 
and  three  P.M.,  all  for  the  convenience  of  the  public. 
Now  I  would  like  to  see  a  person  who  would  not  call 
this  slavery.  I  hope  that  Superintendent  Campbell 
will  strictly  enforce  the  law,  as  this  is  servile  labor  ; 
not  as  Mr.  Field  says,  a  necessity.  The  only  fault 
that  I  find  is  that  it  does  not  regulate  the  closing  up 
of  business  every  night  at  eight  o'clock,  and  close  all 
day  Sunday.  By  publishing  the  above  you  will  confer 
a  great  favor  on  many  a  Barber." 

Shortly  after,  when  efforts  were  being  made  to 
amend  the  Sunday  laws  to  allow  barbers,  newsdealers, 
confectioners,  tobacconists  and  fruit  dealers  to  pursue 
their  avocations  on  the  Sabbath,  many  of  those  en- 
gaged in  these  trades  petitioned  the  legislature  against 
such  amendments  by  which  they  would  either  lose 


SABBATHS   IN  NINETEENTH   CENTURY   CITIES.    407 

their  Sabbath  or  a  part  of  their  trade.  The  total  sup- 
pression of  all  needless  Sunday  business,  as  in  Toronto, 
is  called  for,  not  by  religion  only,  but  also  by  the 
physical  and  financial  interests  of  all  concerned. 

Another  feature  of  the  Toronto  Sabbath  worth 
noting  is  that  a  large  majority  of  the  children  from 
nine  to  fifteen  years  of  age  and  many  younger  are  to 
be  found  at  church  in  the  morning. 

"Our  people,"  says  a  Toronto  publisher,  "like 
their  Sabbath,  and  were  it  put  to  vote  to  have  a 
change  I  think  there  would  be  a  very  small  minority 
for  it." 

Not  from  Paris,  but  from  Toronto  is  the  genuine 
"  Free  Sunday"  to  be  imported  into  Great  Britain  and 
the  United  States, — a  Sunday  of  freedom  and  rest  to 
the  whole  population,  not  a  day  for  enslaving  one  half 
in  amusing  the  other. 

Even  in  Toronto  the  largest  room  is  the  satne  as 
the  largest  room  in  Chicago,  or  New  York,  or  London, 
or  Edinburgh, — the  same  as  the  largest  room  in  your 
house  and  mine — room  for  improvement,  but  Toronto 
stands  before  the  world  in  this  matter  of  Sabbath  ob- 
servance, like  Paul  of  old  in  regard  to  righteousness, 
as  a  specimen  of  what  has  been  dofie  and  so  can  be  done 
by  men  of  like  passions  with  ourselves.  Toronto  is 
the  best  proof  I  have  ever  seen  that  Sabbath-keeping 
in  cities  is  not  a  "  lost  art."  It  is  a  living  refutation 
to  all  arguments  in  or  out  of  court  that  it  is  "  neces- 
sary" to  keep  thousands  of  people  at  work  on  the  Sab- 
bath in  trade  and  transportation.  It  is  a  conclusive 
answer  to  those  who  say  that  our  complicated  society 
requires  more  than  that  of  the  ancient  Jews  did  upon 
the  Sabbath.  If  it  might  seem  plausible  that  some 
things  might  be  "  necessary"  in  modern  New  York  or 


408  THE   SABBATH   FOR   MAN. 

Chicago  that  were  not  necessary  in  ancient  Jerusalem, 
nothing  can  really  be  "  necessary"  in  them  that  is 
not  in  modern  London  or  Toronto.  Americans  are 
ready  enough  to  copy  with  exaggeration  the  foolish 
things  of  London,  such  as  the  dude  and  his  tandem, 
but  slow  to  learn  the  better  things — a  reverence  for 
law  and  a  quiet  Sunday. 

Professor  Scott  of  Chicago,  in  a  letter  responding 
to  inquiries,  thus  describes  the  wholesomeness  of  the 
Sabbaths  he  has  seen  in  Scotland  and  Ontario  :  "  Such 
Sunday  rest  was  first  of  all  rest.  Work,  amusement, 
visiting,  walking  out  and  driving — *  except  for  works 
of  necessity  and  mercy' — were  forbidden.  One  day  re- 
minding man,  woman,  and  child  of  *  Thou  shalt  not* 
made  the  '  categorical  imperative'  of  Kant  into  the 
bone  and  sinew  of  self-control  and  reverence  for  law 
and  God.  Rest  and  reverence  were  grand  fruits  of 
such  an  observance.  Further,  it  was  peculiarly  a 
religious  day.  No  newspapers  or  story  books'  but 
going  twice  to  church  and  Sunday-school  between, 
with  talk  at  dinner  table  about  the  morning  sermon  ; 
then,  in  the  evening  at  family  prayers,  catechism  re- 
viewed and  talked  over,  and  proof  texts  learned. 
Talk,  talk,  hear  upon  hearing,  line  upon  line,  and  all 
connected  with  God,  Bible,  Heaven,  and  goodness— 
this  ceaseless  dropping  for  much  of  Sunday  Avore  a 
deep  way -through  memory  and  conscience.  In  Scot- 
land a  minister's  wife  once  smilingly  reproved  mc 
for  lightly  whistling  on  Sunday  ;  her  servants  would 
be  unpleasantly  affected  by  such  sounds.  Such  ob- 
servance is  peculiarly  fitted  to  awaken  conscience. 
Half  the  questions  of  conscience  among  the  Jews  in 
the  time  of  Christ  seem  to  have  centred  in  the  Sabbath 
law.      It  was  far-reaching,  and  especially  fitted  to  chal- 


SABBATHS   IN   NINETEENTH   CENTURY   CITIES.    409 

lenge  men's  motives  and  actions.  Duty,  Duty,  Ought 
Remember,  are  the  v/ords  that  Sunday  calls  up. 
There  is  no  conflict  here  with  love,  joy,  peace.  I 
ought  to  love  God,  and  do  the  right,  and  obey  His 
commandments  through  love." 

"  Blest  day  of  God  !  most  calm,  most  bright, 
The  first,  the  best  of  days, 
The  laborer's  rest,  the  saint's  delight, 
The  day  of  prayer  and  praise. 

"  My  Savior's  face  made  thee  to  shine  ; 
His  rising  thee  did  raise. 
And  made  thee  Heavenly  and  Divine 
Beyond  all  other  days. 

"  The  first  fruits  oft  a  blessing  prove 
To  all  the  sheaves  behind  ; 
And  they  the  day  of  Christ  who  love 
A  happy  week  shall  find. 

"  This  day  I  must  with  God  appear, 
For,  Lord,  the  day  is  Thine  ; 
Help  me  to  spend  it  in  Thy  fear, 
And  thus  to  make  it  mine." 

— George  Herbert. 


VI.  WHAT  CAN  BE  DONE  BY  CHRIS- 
TIANS FOR  THE  IMPROVEMENT 
OF  SABBATH  OBSERVANCE  ? 


I  WAS  in  the  Spirit  on  the  Lord's-day. — John,  Rev.  i  :  lo.^^^ 

It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
And  to  sing  praises  to  Thy  name,  O  Most  High  ; 
To  show  forth  Thy  lovingkindness  in  the  morning, 
And  Thy  faithfulness  every   night. — From  "  A  Psalm  for  the  Sab- 
bath Day''  72  :  I,  2.^27 

This  is  the  Day  of  Light, 
Let  there  be  light  to-day  ; 
O  Dayspring  from  on  high,  arise 
And  chase  our  gloom  away. 

This  is  the  Day  of  Rest, 

Our  fainting  strength  renew  ; 

On  wearied  brain  and  troubled  breast 

Shed  Thou  Thy  freshening  dew. — Ca3Well. 

O  Day  most  calm,  most  bright  ! 
The  fruit  of  this,  the  next  world's  bud  ; 
Th'  endorsement  of  supreme  delight, 
Writ  by  a  Friend,  and  wiih  His  blood  : 
The  couch  of  time,  care's  balm  and  bay  :  — 
The  week  were  dark  but  for  Thy  light  ; 
Thy  torch  doth  show  the  way. 

The  Sundays  of  man's  life 

Threaded  together  on  lime's  string, 

Make  bracelets  to  adorn  the  wife 

Of  the  eternal,  glorious  King. — George  Herbert.^'* 

What  true  heart 
Loves  not  the  Sabbath  ?  that  dear  pledge  of  home  ; 
That  trysting-place  of  God  and  man  ;  that  link 
Betwixt  a  near  eternity  and  lime  ; 
That  almost  lonely  rivulet,  which  flows 
F'rom  Eden  through  the  world's  wide  wastes  of  sand 
Uncheck'd,  and  though  not  unalloy'd  with  earth, 
Its  healing  waters  all  impregn'd  with  life. 
The  life  of  tiieir  first  blessing  ;  to  pure  lips 
The  memory  of  a  bygone  Paradise, 
Tlie  earnest  of  a  Paradise  to  come. 
Who  know  the  best,  love  best,  thou  pearl  of  days. 
And  guard  thee  with  most  jealous  care  from  morn 
Till  dewy  evening,  when  the  ceaseless  play 
Hour  after  hour  of  thy  sweet  influences 
Has  tuned  the  hearts  of  pilgrims  to  the  songs 
And  music  of  their  Heavenly  Fatherland. — Bickersteth.^"^ 


WHAT   CAN    BE    DONE   BY   CHRISTIANS 

FOR   THE    IMPROVEMENT   OF 

SABBATH    OBSERVANCE? 

The  Parable  of  the  Good  Samaritan  finds  new  ap- 
plication in  the  present  condition  of  the  Sabbath. 

As  an  ambassador  from  the  Jerusalem  that  is  above, 
the  Sabbath  came  to  man  laden  with  gifts  from  God — 
physical  and  mental  rest  ;  intellectual,  moral  and 
spiritual  culture  ;  home  joys  and  fellowships  ;  respite 
from  the  rush  after  money  and  worldly  pleasure  ;  op- 
portunity for  works  of  mercy  and  the  higher  enjoy- 
ments which  they  afford.  This  ambassador  of  God 
has  strangely  fallen  among  thieves.  Some  of  those 
for  whom  the  gifts  v/ere  designed  have  robbed  the 
Sabbath  and  so  robbed  themselves  also.  Lovers  of 
money  and  lovers  of  pleasure  have  stripped  the  Sab- 
bath of  its  raiment  of  restfulness  and  torn  into  shreds 
what  would  have  been  their  own  robe  of  repose. 
They  are  madly  seeking  to  assassinate  the  very  Sab- 
bath that  God  sent  to  serve  them.  Liquor-dealers 
and  theatre  proprietors,  in  their  greed  for  gain,  have 
pierced  the  Sabbath  with  ugly  stabs.  Railroad  mag- 
nates and  newspaper  managers  have  gashed  it  with 
their  diamonded  daggers.  But  see  those  national 
officers  approaching  !  They  will  surely  interfere  for 
its  rescue.  No.  That  military  general,  unchecked 
by  Congress,  adds  a  heartless  stab  by  his  Sunday 
parades  ;  and  that  Postmiaster-General,  at  the  bidding 
of  Congress,  throws  the  heavy  bags  of  Sunday  mail 


414  THE   SABBATH   FOR   MAN. 

at  the  wounded  Sabbath,  whose  death  would  be  the 
death  of  Hberty. 

Stranger  still  is  the  course  of  some  in  the  churches 
toward  this  wounded  ambassador  of  God.  Some 
priests  and  pastors  look  the  difificulties  of  reforming 
Sabbath  observance  squarely  in  the  face,  and  pass  by 
on  the  other  side,  too  cowardly  to  rebuke  the  popular 
modes  of  Sabbath-breaking,  which  are  represented  in 
their  own  pews,  or  too  indolent  to  give  the  subject 
that  thorough  study  which  its  effective  treatment  in 
these  days  imperatively  requires.  When  the  priest 
passes  by  the  wounded  Sabbath,  it  is  not  strange  that 
some  of  the  Levites  also,  the  lay  officials  of  the  Church, 
content  themselves  with  a  regretful  glance  at  the  Sab- 
bath's wounds,  which  are  made  in  part  by  the  cor- 
porations in  which  they  are  stockholders,  and  in  part 
by  Sunday  trading  and  Sunday  pleasuring,  which  they 
encourage  by  example  or  apologies.  Alas  !  there  are 
some  in  the  churches  that  do  not  even  pass  by  the 
wounded  Sabbath,  but  attack  it  with  a  multitude  of 
penknife  stabs,  which,  though  smaller  than  the  ugly 
gashes  of  the  liquor-dealer,  are  nevertheless  so  numer- 
ous that  they  cause  almost  as  great  a  loss  of  blood  and 
strength.  Indeed  the  greatest  peril  to  the  Sabbath  to- 
day is  from  these  wounds  inflicted  by  its  professed 
friends. 

The  Sabbath,  then,  wounded  by  the  blades  of  sel- 
fishness in  many  forms,  lies  bleeding  dangerously,  if 
not  mortally,  when,  but  for  those  who  have  robbed  it 
in  part  of  its  gifts  for  man,  it  might  have  been  minis- 
tering, with  undimmed  vigor,  temporal  and  spiritual 
blessings  to  weary  and  sinful  humanity.  It  is  doing 
this  work  now,  but  with  all  the  disadvantages  of  one 
who  has  been  robbed  and  wounded. 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      415 

A  perfect  Sabbath  would  secure  for  that  whole  day 
of  each  week  a  united  halt  in  the  pursuit  of  secular 
gains  and  pleasures,  and  a  rest  by  change  to  works  of 
mercy,  with  no  secular  business  save  works  of  real 
necessity.  The  Sabbath  of  any  community  is  imper- 
fect so  far  as  it  comes  short  of  that  standard,  and 
every  one  who,  for  the  sake  of  his  own  pocket  or  his 
own  pleasure,  deprives  himself  or  others  unnecessarily 
of  the  rest  and  religious  opportunities  of  the  God- 
given  day,  has  to  that  extent  wounded  the  Sabbath, 
and  thus  wronged  God,  by  whom  it  was  made,  and 
man,  for  whom  it  was  made. 

But  how  can  we  become  good  Samaritans  to  the 
wounded  Sabbath  ? 

First,  let  those  priests  and  pastors  who  have  passed 
by  this  subject  in  their  studies  and  teachings,  pause 
and  investigate  it,  that  they  may  rouse  compassion  for 
the  Sabbathless  in  themselves,  and  then  in  others.  A 
very  large  majority  of  the  evangelical  pastors  of  Great 
Britain  and  America  hold  and  proclaim  clear  and  con- 
sistent views  on  the  Sabbath.  When  the  Sunday 
opening  of  libraries  and  museums  was  agitated  recently 
in  England,  564  evangelical  clergymen  of  London  and 
vicinity  petitioned  against  it,  and  only  55  in  its  favor, 
of  whom  50  were  of  the  Church  of  England.  About 
the  same  time  a  similar  proposal  in  New  York  was 
favored  by  only  six  of  the  leading  clergymen  of  the 
city,  of  whom  one  was  a  Universalist,  one  a  Unitarian, 
one  a  **  Methogational,"  and  three  Episcopalians. 
These  two  facts  fairly  represent  the  position  of  the 
evangelical  clergy  of  Great  Britain  and  the  United 
States.  But,  while  they  show  that  a  very  large  pro- 
portion are  not  deceived  by  **  the  best  foot  forward  " 
of   the  Continental    Sunday,   but    still   recognize  the 


4l6  THE   SABBATH    FOR   MAN. 

superior  advantages  of  the  British-American  mode  of 
Sabbath  observance,  there  is  a  considerable  number  of 
pastors,  as  my  investigations,  have  proved  to  me, 
whose  Sabbath  views  lack  the  good  foundation  of  set- 
tled and  strong  convictions  as  to  the  authority  and 
consistent  observance  of  the  day.  A  prominent 
evangelical  pastor  of  the  '*  New  West"  said  to  me  in 
the  summer  of  1884  that  he  did  not  know  of  any  posi- 
tion in  regard  to  the  Sabbath's  authority  that  could  be 
taken  and  held.  What  sort  of  a  position  he  would  be 
inclined  to  take  was  suggested  when  he  said,  in  com- 
menting on  Sunday  accidents,  that  he  always  felt 
especially  safe  on  a  Sunday  train.  This  ministerial 
Sunday  traveling  has  become  so  common  in  England 
as  to  call  for  special  remonstrance  by  Lord's-day  socie- 
ties. There  is  equal  occasion  for  such  remonstrances 
in  the  United  States.  There  are  evangelical  ministers 
who  defend  Sunday  excursions,  Sunday  mails,  Sunday 
advertising  by  churches  and  Christian  merchants, 
Sunday  trade  in  newspapers  and  provisions  and  even 
the  repeal  of  all  civil  laws  for  the  protection  of  the 
Sabbath,  encouraging  its  foes  also  by  careless  and 
ignorant  denunciations  of  the  mythical  "  blue  laws" 
and  harmful  arguments  against  the  Divine  authority 
of  the  sacred  day.'" 

One  preacher  thinks  we  are  "  in  an  imminent  danger 
of  a  Puritan  reaction  against  Continentalism" — a 
prophecy  to  be  classed  with  Vennor's  of  the  great 
storm.  It  v/ould  seem  as  if  any  one  could  see  that 
the  reaction  was  all  the  other  way,  and  that  the 
preacher  was  a  better  discerner  of  the  times  who 
wished  it  might  "  rain  Puritanism  for  a  month." 
There  is  not  a  little  loose  talk  in  the  pulpit  and  in 
ministers'   meetings  about  being   "  released   from  the 


IMPROVEMENT   OF    SABBATH    OBSERVANCE.      417 

stringent  rules  of  Moses,"  and  the  excusableness  of 
"  the  poor  miner,  who  has  been  shut  out  from  the 
pure  air  for  six  days  in  the  week  being  justified  in 
taking  his  family  on  a  Sunday  excursion  to  the  coun- 
try or  the  sea,"  as  if  one  was  to  make  reprisals  on  God 
whenever  his  employer  denies  him  a  Saturday  half- 
holiday.  No  wonder  there  are  confused  views  of  the 
Sabbath  in  some  pews  when  such  illogical  views  are 
expressed  in  pulpits  and  ministers'  meetings. 

Theological  seminaries,  which  have  been  so  absorbed 
of  late  years  in  the  great  battles  about  the  Divine 
Man,  and  the  Divine  Book,  that  they  have  hardly  given 
the  Sabbath  due  attention,  should  certainly  discern 
that  the  signs  of  the  times  call  them  to  do  so  now. 
Some  of  the  undue  attention  given  to  the  possibility 
of  a  future  probation  might  well  be  turned  on  the  cer- 
tainty of  present  peril  to  the  Sabbath.  Those  who  ex- 
amine preachers  for  ordination  or  installation  should 
give  the  authority  of  the  Sabbath  a  place  among  the 
fundamental  questions,  with  those  relating  to  the 
authority  of  the  other  two  representatives  of  God, — 
His  Son,  and  His  Book.  Nor  should  the  Sabbath  be 
so  often  forgotten  in  the  discussions  of  ministerial 
conferences. 

Ministers  need  to  present  to  each  other  and  to  their 
people  the  facts  that  show  the  peril  of  the  Sabbath 
and  especially  of  the  Sabbathless  in  order  to  kindle 
an  active  sympathy  for  them.  Such  efforts  are  espe- 
cially called  for  in  the  spring  as  a  breakwater  against 
the  summ.er  flood  of  Sabbath  desecration,  in  which  not 
a  few  church-goers  are  prone  to  indulge.  When  the 
good  Samaritan,  seeing  the  wounded  man,  "went 
v.^here  he  was"  and  saw  his  wounds,  he  had  "  compas- 
sion on  him."     Men  will  be  roused  to  compassionate 


41 8  THE   SABBATH    FOR   MAN. 

interest  in  the  Sabbathless,  when  they  get  from  the 
press  or  pulpit  a  clear  view  of  the  injury  to  bodily 
health,  to  mental  sanity,  to  morals,  to  the  soul,  to  the 
home,  to  the  community,  to  the  nation,  which  is  be- 
ing wrought  by  want  of  thought  and  want  of  heart  by 
corporations  without  consciences,  and  by  individuals 
who  keep  thousands  of  men  working  or  thinking  on 
the  same  ruts  for  the  whole  seven  days  of  each  week, 
by  Sunday  business  and  amusement.  By  Siuiday  labor 
and  biishiess  [iiot  including  domestic  service  a?id  works  of 
necessity  and  mercy'),  two  and  a  half  millions  of  the 
people  of  Great  Britain  and  the  United  States  ^''^  are 
deprived  of  their  Sabbath  rest.  It  will  hardly  do  to 
call  that  "  the  sacrifice  of  ?i  few  for  the  pleasure  of  the 
many."  Two  and  a  half  millions  injured  in  body, 
mind  and  soul  by  being  deprived  of  their  Sabbath, 
ought  to  rouse  as  much  pity  and  helpfulness  as  a  bat- 
tle-field strewn  with  the  wounded  and  dying.  The 
Sabbath  calls  for  heart-strong  defenders  in  the  pulpits 
especially. 

The  Levites  also,  by  whom  I  mean  Church  ofificers 
and  other  influential  laymen,  should  pause  in  their 
swift  pursuit  of  wealth  to  consider  this  subject,  for 
they  have  a  work  to  do  for  the  wounded  Sabbath  and 
the  Sabbathless  which  no  others  can  do.  They  can  help 
the  Sabbath  especially  by  influencing  the  business 
community  to  make  a  right  use  of  Saturday,  With 
the  Jews  the  day  before  the  Sabbath,  from  three 
o'clock  in  the  afternoon,  was  called,  "  The  prepara- 
tion." The  whole  or  a  part  of  Saturday  afternoon 
was  that  with  the  early  Church  '"'  and  with  our  British 
fathers,'^'  and  is  still  in  many  homes.  In  strange  con- 
trast to  this  practice,  not  a  few  Christian  people  put 
two  days'  work  into  Saturday,  and  so  break  the  Sab- 


IMPROVEMENT   OF    SABBATH    OBSERVANCE.       419 

bath  in  advance  by  driving  a  battering-ram  against  its 
Saturday  wall.  They  so  overwork  themselves  and 
their  employees  on  Saturday  that  they  really  draw  out 
their  Sunday  strength  beforehand,  and  come  to  it  in 
such  exhaustion  that  they  can  not  "  keep  it  holy  "  by 
works  of  mercy,  but  must  use  it  as  a  day  for  repairing 
the  physical  damages  of  Saturday.  Quite  as  indefensi- 
ble is  the  custom  of  holding  club  dinners  and  convivial 
dinners  and  dances  late  into  Saturday  night.  "  Will 
a  man  rob  God  ?"  In  His  sight  such  tricks  are  Sab- 
bath-breaking in  its  meanest  form.  Another  misuse 
of  Saturday  is  making  it  a  pay-day.  Some  are  paid  so 
late  on  Saturday  night  that  they  are  almost  driven  to 
buy  supplies  on  Sabbath  morning.  A  still  greater 
peril  comes  from  giving  men  the  extra  temptation  of  a 
full  pocket  just  before  the  temptation  of  a  day  of 
leisure.  In  some  of  the  English  manufacturing  towns, 
the  proprietors  of  factories  have  changed  their  pay-day 
from  Saturday  to  Monday,  because  thousands  of  men 
and  women  and  boys  and  girls,  under  the  old  system, 
did  not  return  to  their  labor  before  Tuesday,  and  then 
they  came  penniless,  with  both  body  and  soul  nearer 
to  an  unworthy  grave.  Not  only  would  a  Monday  or 
Wednesday  pay-day  remove  all  excuse  for  Sunday 
trading,  except  in  milk  and  medicines,  and  lessen  the 
drunkenness  of  the  Sabbath,  but  it  would  greatly  aid 
the  Saturday-closing  movement,  enabling  humane  retail 
merchants,  who  now  do  half  the  week's  business  on 
Saturday  night,  to  do  it  at  other  times,  and  so  be  able 
to  close  on  that  day  at  twelve  noon  instead  of  twelve 
midnight,  so  giving  time  for  recreation  outside  of  the 
Sabbath.  Those  who  overwork  their  employees  on 
Saturday,  instead  of  giving  them  a  part  of  it  as  **  the 
preparation,"  must  share  with  them  the  guilt  of  their 


420  THE    SABBATH    FOR    MAN. 

Sabbath  desecration J^'  Those  attendant  upon  ma- 
chinery are  especially  in  danger  of  being  so  exhausted 
by  six  long  days,  that  the  Sabbath  will  find  them  phys- 
ically unfitted  for  its  quiet  rest.  Nothing  would  do 
more  to  mollify  the  threatening  bitterness  of  the  labor 
agitation  than  a  generous  and  general  adoption  of  the 
Saturday  half-holiday.  It  would  be  a  questionable 
benefit  if  men  vv'ere  paid  on  Saturday  noon  and  turned 
loose  into  streets  filled  with  open  grog-shops,  but  a 
blessing  if  prohibition  had  closed  the  saloons  or  dis- 
cretion had  put  the  pay-day  elsewhere.  At  i  o'clock 
P.M.  on  Saturday  in  London,  business  in  the  great 
establishments  ceases  ;  and  all  the  great  world  of 
London  work  people  seek  rest,  amusement,  or  sport. 
The  system  has  been  in  operation  there  a  quarter  of  a 
century.  The  railway  companies  have  provided  for 
this  weekly  half-holiday  both  in  their  passenger  and 
their  goods  departments  ;  their  freight-houses  are 
soon  swept  clean  of  goods,  and  their  passenger-trains 
are  ready  to  take  the  million  of  pleasure-seekers  to  the 
water-side  or  the  groves  of  the  country.  The  shad- 
ows are  put  into  this  picture  of  The  Chicago  Tribune 
by  Neal  Dow,  who  says,  "  the  English  Saturday  half- 
holiday  is  the  harvest  of  the  grog-shops."  The 
remedy  Is  In  the  right  use  of  prohibition  and  pay-days, 
not  in  abolishing  the  half-holiday,  to  which  sober  men 
are  entitled,  even  if  drunkards  do  pervert  it. 

By  about  two  hundred  responses  to  printed  inqui- 
ries, and  by  the  reports  of  the  press,  I  find  that  the 
Saturday  half-holiday  movement  is  slowly  gaining  all 
over  the  British  Empire  and  the  United  States.  In 
Montreal  the  Saturday  half-holiday  (from  i  P.M.)  is 
reported  as  "  general  with  factories  and  v/holesale 
trades."      A   recent    number    of    The   Indian    Witness 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.       42 1 

(Calcutta,  May  loth,  1884)  reports  "  a  praiseworthy 
move  among  the  Calcutta  tradesmen,  having  for  its 
object  the  early  closing  of  all  places  of  business  on 
Saturday  afternoons.  The  following  are  some  of  the 
reports  from  various  parts  of  the  United  States  : 
Louisville,  Ky.,  "  gradually  extending  ;"  Beloit,  Wis., 
"less  hours  Saturday  than  other  days;"  Stamford, 
Conn.,  "recent  arrangement  for  closing  at  4P.M.  ;" 
New  Haven,  Conn.,  "  factories  shut  down  at  5  P.M.  on 
Saturdays  ;*'  Pueblo,  Col.,  "  close  at  5  P.M.  on  Satur- 
days ;"  Nevada,  "gaining;"  Boston,  "gaining  as  a 
Summer  custom  ;"  Philadelphia,  "gaining;"  Brook- 
lyn, "  gaining  somewhat, — not  very  largely  ;"  New 
York,  "  custom  of  closing  in  Summer  at  3  P.M.,  gain- 
ing ;"  Racine,  Wis.,  "mills  close  one  hour  earlier 
than  on  other  days  ;"  San  Francisco,  "  insurance 
ofifices,  banks,  lawyers'  ofifices,  and  wholesale  stores, 
have  closed  at  noon  of  Saturday  for  five  years  ;" 
Omaha,  "  gaining  all  the  time  ;"  St.  Louis,  "  gain- 
ing ;"  Saratoga,  "  stores  close  on  Saturday  evening  at 
8  ;"  New  Orleans,  "  only  the  closing  of  the  larger 
stores  one  or  two  hours  earlier  ;"  Chicago,  custom  of 
closing  at  I  or  3  P.M.  of  Summer  Saturdays  very 
general. 

The  following  States  report  no  movement  for  earlier 
closing  on  Saturdays  :  Indiana,  Iowa,  Vermont  ;  also 
the  following  towns  :  Springfield,  Portland,  Washing- 
ton, Jacksonville,  Oberlin,  Lewiston,  Richmond,  Nash- 
ville, San  Rafael.  The  reports  indicate  that  there  are 
a  few  places  where  business  is  suspended  at  noon  all 
the  year  round.  A  large  number  where  it  closes 
regularly  at  least  an  hour  or  two  earlier  than  other 
days  ;  a  much  larger  number  where  a  half-  or  quarter- 
holiday  is  allowed  during  the  Summer  only  ;  while  tAe 


4:^2  THE    SABBATH    FOR    MAN. 

^majority  of  places  probably  still  make  Saturday  not  a 
lighter  but  heavier  day  tha^i  others. 

It  would  seem  that  the  time  has  come  when  by- 
kindly  agitation  of  press,  pulpit  and  petition,  the  sign, 
"  We  close  every  Saturday  at  12  o'clock,"  might  be 
put  in  nearly  all  the  business  establishments  of  Chris- 
tian lands.  To  tliis  should  be  added,  "  Early  closing" 
all  the  week  as  a  mutual  benefit  for  clerks  and  their 
employers.  It  is  a  suggestive  fact  in  this  connection 
that  Mr.  Andrew  J.  Hope,  a  confectioner  in  the  city 
of  New  York,  instead  of  availing  himself  of  the  privi- 
lege of  keeping  open  seven  days  in  the  week  as  the  law 
unjustly  allows,  closed  his  store  during  a  whole  year 
not  only  on  the  Sabbath,  but  also  on  Thursdays, 
"  from  a  conviction,"  as  he  writes  me,  "  that  he  could 
do  as  much  business  in  five  days  as  in  six,  and  so  get 
an  extra  holiday  without  loss  to  any  one."  As  to  the 
result,  he  says  :  "  We  found  our  sales  increased  on 
Friday  and  Wednesday  to  make  up  our  loss  on  Thurs- 
day."  Although  he  gave  up  the  Thursday  holiday- 
after  a  year's  trial  on  account  of  complaints  of  cus- 
tomers, he  says  :  '*  My  experience  teaches  me  we  can, 
without  loss  to  business,  have  two  Sundays  a  week,  one 
secular  (for  recreation)  and  one  sacred."  People  can 
certainly  condense  all  the  trading  now  spread  thinly 
over  six  or  seven  days  into  five,  or  at  most  five  and  a 
half. 

But  ^  Saturday  ha  If- holiday  for  manufactories  is  still 
more  important,  because  the  work  of  operatives  is 
usually  more  exhausting  than  that  of  clerks,  and  also 
because  they  form  a  far  larger  class  in  the  community. 
Hon.  Carroll  D.  Wright,  the  distinguished  writer  on 
labor  questions,  says:  "The  manufacturer  holds  in 
his  hand  the  future,   morally,  of   our  country  ;   for  to 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.      423 

him,  more  than  to  any  other  force,  is  committed  the 
solution  of  the  temperance  question,  and  that  other, 
Shall  the  Sabbath  be  kept  for  holy  uses  ?  He  can  de- 
termine whether  our  operatives  shall  be  sober,  and  he 
can  shape  the  observance  of  the  Sabbath.  .  .  .  Safety 
is  to  be  found  in  giving  the  zvorker  his  fill  share  of  the 
time  saved  by  machinery/' 

As  a  suggestion  to  large-hearted  employers,  I  give  a 
specimen  of  what  has  recently  been  done  in  Columbus, 
Ohio,  as  the  result  of  an  agitation  in  behalf  of  a  Satur- 
day half-holiday  by  the  Ohio  State  Journal,  which 
thus  describes  its  first  fruits  (May  22d,  1884)  :  "  The 
suggestions  of  the  State  yourjial,  which  have  been 
made  from  day  to  day  recently  in  the  interest  of  work- 
ingmen,  that  they  might  have  a  part  holiday  each 
week,  has  already  been  productive  of  very  good  re- 
sults. The  idea  was  for  business  men  and  manufact- 
urers who  employed  men  in  large  numbers  to  so 
arrange  their  business  that  the  employees  might  have 
a  portion  of  Saturdays  to  spend  in  recreation  such  as 
suited  their  tastes,  and  by  this  means  remove  the 
greatest  argument  which  is  urged  by  the  advocates  of 
Sunday  base-ball.  The  Columbus  Buggy  Company 
yesterday  took  the  initiative  in  the  movement,  when 
at  12  o'clock  they  called  a  mass  meeting  of  their  em- 
ployees and  treated  them  to  a  big  surprise.  The  fore- 
men in  the  respective  departments  had  previously  in- 
formed the  men  under  their  charge  that  the  proprietors 
wished  to  meet  them  when  the  gong  for  the  noon  hour 
sounded,  and  that  they  would  assemble  in  the  court 
between  the  buildings.  When  the  signal  was  given  it 
was  not  more  than  three  minutes  till  a  mass  of  nearly 
one  thousand  people  had  assembled  on  the  ground  be- 
low and  on  the  stairv/ays  and   bridges  leading  down 


424  THE    SABBAT?!    FOR    MAN. 

and  from  one  structure  to  the  other.  The  meeting 
was  called  to  order  by  Mr.  O.  G.  Peters,  and  all  re- 
mained in  silence  while  Mr.  George  M.  Peters  made  a 
speech  stating  that  he  had  worked  about  fifteen  years 
as  a  mechanic,  just  as  their  employees  were  now  doing, 
and  he  knew  how  greatly  they  would  appreciate  the 
surprise  he  was  about  to  give  them.  The  following 
statement  was  then  read  :  '  In  view  of  the  approaching 
hot  weather  and  the  necessity  for  recreation,  and  espe- 
cially in  view  of  the  tendency  to  seek  such  recreation 
on  Sunday  as  may  violate  the  Sunday  laws,  we  have 
determined,  independently  of  all  others  in  our  line,  to 
set  a  good  example,  hoping  others  will  follow.  And 
we  now  desire  to  tell  you  that  hereafter,  while  running 
full  time,  we  will  close  our  works  at  3  o'clock  every 
Saturday  afternoon,  making  no  deduction  from  your 
wages.  At  first  it  seemed  as  though  we  could  not 
afford  to  make  such  great  sacrifice  at  this  time  of  the 
year,  when  we  are  so  busy,  and  are  straining  our  ma- 
chinery and  facilities  to  the  utmost,  and  besides  the 
loss  in  wages  to  us  on  nearly  a  thousand  employees  is 
no  small  thing.  But  after  earnestly  considering  the 
matter,  we  came  to  the  conclusion  that  if  we  treated 
our  employees  generously  in  this  respect,  they  would 
not  see  us  suffer  from  inability  to  fill  our  orders,  and 
vi^ould  work  more  cheerfully,  with  the  prospect  of  hav- 
ing three  or  four  hours  Saturday  afternoon,  in  which 
they  could  take  in  the  base-ball  or  parks  or  other  rec- 
reation with  their  families.  And  we  most  earnestly 
ask  every  employee  to  hereafter  make  his  arrangements 
to  take  his  Avife  and  children  (many  of  whom  have 
been  shut  up  all  the  week  working  as  hard  as  you 
have),  with  lunch,  out  into  the  fresh  air  of  our  beauti- 
ful parks,  which  have  been  so  generously  provided  for 


IMPROVEMENT    OF    SABBATH    OBSERVA^XE.       425 

all  who  will  enjoy  them.'  The  conclusion  of  the 
address  was  greeted  with  hearty  applause  and  three 
cheers  for  the  proprietors  who  had  treated  them  so 
kindly.  There  was  good  feeling  all  around,  and  the 
mass  of  people  departed  for  their  dinners  in  a  hurried 
manner.  It  was  said  privately  that  the  firm  would 
surfer  to  the  extent  of  $250  per  Saturday  by  the  shut- 
ting down,  but  that  they  felt  sure  that  it  would  be  like 
casting  bread  upon  the  waters,  and  that  the  men  would 
work  more  cheerfully  and  better  for  the  favor  shown 
them." 

In  view  of  the  fact  that  over-production,  so  common 
in  these  days  of  machinery,  lowers  the  price  of  prod- 
ucts, and  in  view  of  the  other  fact  that  rest  increases 
the  power  and  skill  of  workmen,  it  is  probable  that 
there  would  be  no  real  loss  of  products  or  profits  by  a 
general  observance  of  the  Saturday  half-holiday.  In 
the  only  case  where  workmen  might  naturally  fear  a 
loss, — in  piece  work, — it  is  found  by  experiment  that 
as  much  work  is  actually  done  by  the  average  work- 
man in  five  days  and  a  half,  with  the  anticipation  and 
advantage  of  a  Saturday  half-holiday,  as  was  done  in 
six  days  before  such  a  plan  was  adopted.  This  is  the 
testimony  of  Mr.  A.  S.  Gage,  of  Gage  Brothers,  Chi- 
cago, who  adopted  the  Saturday  half-holiday  at  a  time 
when  the  subject  was  agitated  there  a  few  years  ago. 
Mr.  Gage  being  asked,  "  How  do  your  employees  use 
their  extra  time?"  replied:  "That  is  just  the  ques- 
tion I  put  to  my  boys.  I  found  that  some  had  gone 
to  the  base-ball  park.  Some  have  organized  little  base- 
ball clubs  of  their  own.  Some  have  little  families,  and 
I  find  that  they  take  a  car  and  go  to  the  South  Park. 
If  they  didn't  have  Saturday  afternoons,  they  couldn't 
go  at  all,  because  most  of  them  have  that  respect  for 


426  THE   SABBATH    FOR   MAN. 

the  Sabbath  and  that  love  for  their  Httle  ones,  that 
they  feel  that  they  must  go  to  church,  and  they  don't 
like  the  idea  of  taking  in  the  parks  on  Sundays." 
Mr.  Gage  continued  :  "  We  have,  you  know,  five  or 
six  hundred  employees,  of  whom  two  hundred  are 
girls  employed  in  our  factory  up-stairs.  When  the 
scheme  was  first  proposed,  the  foreman  said,  *  I  can't 
close  at  I  o'clock.  It  is  utterly  impossible.  I  can't 
afford  to  lose  half  a  day's  time  or  our  men.  Many  of 
the  hands  are  on  piece  work,  and  you  have  no  right  to 
take  off  their  time.'  We  said,  '  We'll  take  the  right. 
Now,  girls  and  boys,  we  shall  close  next  Saturday  at  I 
o'clock.  By  working  a  little  harder  while  you  are  at 
work,  you'll  find  that  you'll  earn  just  as  much  money 
as  you  do  now,  and  you'll  come  back  next  Monday 
with  steadier  hands,  clearer  heads,  brighter  eyes,  and 
rosier  faces.'  "  "  How  does  it  work?  Did  the  em- 
ployees lose  anything?"  *' No.  They  made  just  as 
good  wages  as  they  had  before.  I  took  the  pains  to 
compare  their  wage  accounts  to  see,  and  they  lost  ab- 
solutely nothing." 

If  any  one  objects  that  a  day  and  a  half  per  week 
for  rest  and  religion,  much  more  two  whole  days,  is 
more  than  Scripture  measure,  I  reply  that  in  this  age, 
as  compared  to  the  quiet  rural  life  of  the  Jews,  we  live 
twelve  days  in  five,  and  so  have  earned  two  days  of  rest. 

Better  far  that  business  men  should  scatter  their  rest 
all  through  the  year  than  to  come  to  the  summer 
almost  bankrupt  in  body  and  mind  by  overdrawing  the 
forces  of  nature  for  months  before,  in  prospect  of  a 
general  settlement  by  a  prolonged  vacation.  Nature 
will  not  always  consent  to  such  long  credit.  She  pre- 
fers to  be  paid  in  full  or  nearly  so  every  week,  leaving 
only  a  small  balance  for  the  annual  rest. 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.      427 

What  Jesus  says  of  the  helpfulness  of  the  Good  Sa- 
maritan reminds  us  that  even  private  Christians,  acting 
singly,  can  do  much  for  the  wounded  Sabbath  and  the 
Sabbathless.  If  the  Samaritan  had  been  governed  by 
fear  of  man  rather  than  faith  in  God,  the  sight  of  the 
robbers'  victim  would  have  made  him  whip  up  his  beast 
to  escape,  instead  of  stopping  at  his  peril  to  aid  the 
sufferer.  Equal  courage  and  humanity  would  make 
every  Christian  man  refuse  to  do  unnecessary  Sunday 
work  or  business.  What  if  the  alternative  be  loss  of 
position,  with  the  risk  of  poverty  or  even  starvation  1 
Why  should  not  Christians  in  these  days,  as  in  the  age 
of  martyrs,"^  be  faithful  unto  death  in  keeping  the 
Lord's-day  ?  Hundreds  of  English  ministers  forfeited 
their  livings,  and  many  even  their  lives,  rather  than 
read  in  their  pulpits  "  The  Book  of  Sports,"  b}^  which 
James  I.  and  Charles  I.  authorized  games  on  Sabbath 
afternoons.^"  Why  should  not  Christians  of  to-day 
refuse  to  obey  orders  which  require  them  to  disobey 
God  }  The  Christian  employee  who  keeps  his  place  by 
not  keeping  the  Sabbath,  who  trusts  prudence  more 
than  Providence,  lays  the  responsibility  on  the  law  or 
its  executors  for  not  preventing  his  employer  from 
doing  Sunday  work,  and  there  a  part  of  the  responsi- 
bility belongs,  but  two  wrongs  never  make  a  right. 
That  others  have  not  done  their  duty  does  not  excuse 
you  for  not  doing  yours.  "  Every  man  shall  give  ac- 
count of  himself  to  God."  You  are  not  to  do  only 
the  easy  duties  that  involve  no  risk.  "  Whatsoever  He 
saith  unto  thee,  do  it."  If  your  employer  does  not 
accept  Napoleon's  motto,  "  My  dominion  ends  where 
that  of  conscience  begins,'*  you  should  in  brave  trust- 
fulness adopt  the  platform  of  Peter,  "  We  ought  to 
obey  God  rather  than  man." 


428  THE   SABBATH    FOR   MAN. 

But  while  I  say  that  a  Christian  should  risk  living 
and  life  rather  than  disobey  God  and  conscience  by 
doing  Sunday  work  that  is  not  really  necessary,  I  see 
little  probability  that  such  heroic  faith  will  in  these 
days  lead  to  martyrdom  or  bankruptcy  or  even  finan- 
cial loss. 

Among  other  printed  questions  to  which  I  have  col- 
lected numerous  ansv/ers,  was  this  one  :  "  Do  you 
know  of  any  instance  where  a  Christian's  refusal  to  do 
Sunday  work  or  Sunday  trading  has  resulted  in  his 
financial  ruin?"  Of  the  two  hundred  answers  from 
persons  representing  all  trades  and  professions,  not  one 
is  affirmative.  A  Western  editor  thinks  that  a  Chris- 
tian whose  refusal  to  do  Sunday  work  had  resulted  in 
his  financial  ruin  would  be  as  great  a  curiosity  as  "  the 
missing  link."  There  are  instances  in  which  men 
have  lost  places  by  refusing  to  do  Sunday  work,  but 
they  have  usually  found  other  places  as  good  or  bet- 
ter. With  some  there  has  been  "  temporary  self-sacri- 
fice, but  ultimate  betterment."  Some  avocations 
have  been  deserted  by  Christian  men,  but  they  have 
found  others  not  less  remunerative.  In  such  a  transi- 
tion let  the  Church  stand  by  those  who  stand  by  the 
Sabbath,  and  say,  "  You  shall  not  suffer  for  your 
trustful  obedience  to  God."  David  said  that  he  had 
never  seen  the  righteous  forsaken,  nor  his  seed  beg- 
ging bread.  I  have,  but  I  never  knew  a  case,  nor  can 
I  find  one  in  any  quarter  of  the  globe  where  even  beg- 
gary, much  less  starvation,  has  resulted  from  coura- 
geous and  conscientious  fidelity  to  the  Sabbath.  Even 
in  India,  where  most  of  the  business  community  is 
heathen,  missionaries  testify  that  loyalty  to  the  Sab- 
bath in  the  end  brings  no  worldly  loss.'^^  On  the 
other  hand,  incidents  have  come  to  me  by  the  score,  of 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      429 

those  who  have  gained,  even  In  their  worldly  pros- 
perity, by  daring  to  do  right  in  the  matter  of  Sunday 
work.  An  Iowa  banker  refers  to  several  instances 
where  refusal  to  do  Sunday  work  won  the  commenda- 
tion of  employers  instead  of  discharge.  A  Kansas 
City  pastor  bears  similar  testimony.  A  distinguished 
writer  tells  of  a  butcher  in  Cleveland  who  decided  to 
close  his  shop  all  day  Sunday,  and  saved  money  by  it. 
One  of  the  wealthiest  of  organ  manufacturers  refused, 
as  a  poor  boy  of  fifteen,  to  work  on  Sunday,  but  did 
not  therefore  go  to  the  poorhouse.  Ralph  Wells 
writes  me  of  a  poor  girl  in  his  mission  Sabbath-school, 
the  sole  dependence  of  a  widowed  mother,  who  was 
dismissed  by  her  Hebrew  employer  because  she  would 
not  work  on  Sunday.  Easier  work  and  better  pay 
was  given  her  immediately  by  one  w^ho  said  he  wanted 
such  girls.  There  has  been  a  wholesome  agitation  in 
some  of  the  churches  of  Richmond,  Virginia,  about 
drug  stores,  kept  by  Christians,  selling  cigars  on  Sun- 
day. Several  were  induced  to  quit  the  practice  and 
put  up  the  sign  :  "  Only  medicines  sold  on  Sunday," 
while  two  gave  up  church  membership  rather  than 
Sunday  cigar-selling.  The  druggists  who  honored 
God's  day  at  a  seeming  sacrifice  have  really  prospered 
more  than  ever.  Hon.  Darwin  R.  James,  M.C.,  gives 
the  following  facts  :  "  From  my  observations  in  mis- 
sion Sunday-school  work,  I  recall  two  instances  of  con- 
scientious Sabbath-closing.  Both  are  Germans,  one, 
a  young  man,  had  been  given  the  retail  grocery  busi- 
ness of  his  father.  He  put  up  notice  that  no  business 
would  be  done  on  Sunday.  For  a  few  weeks  his  busi- 
ness declined,  but  gradually  his  customers  returned, 
and  he  subsequently  informed  me  that  not  only  was 
he  doing  as  well  as  formerly,  but  that  his  custom.ers 


430  THE   SABBATH    FOR   MAN. 

who  left  him  and  returned  told  him  they  zvould not  go 
back  to  the  old  way.  The  other  instance  is  that  of  a 
baker  who  kept  open  on  Sunday.  His  pastor  thought 
him  a  good  man  and  wanted  to  make  him  a  deacon, 
but  this  was  in  the  way.  He  talked  with  him  and  in- 
duced him  to  close  his  shop.  He  afterward  informed 
me  that  he  not  only  did  not  lose  by  it,  but  that  his 
business  was  increased  and  increasing  from  year  to 
year."  Hon.  Hiram  Price,  Indian  Commissioner, 
sends  me  the  following  incident  :  "  I  knew  intimately 
a  young  man  who  obtained  a  clerkship  in  a  forwarding 
and  commission  house,  and  commenced  his  services 
on  Monday  morning.  On  the  next  Sunday  all  hands, 
including  the  employer,  worked  all  day.  This  young 
man  refused  to  work,  or  even  to  go  to  the  place  of  busi- 
ness on  that  day.  He  was  poor  and  among  strangers, 
with  a  wife  and  child  to  support,  and  expected  as  a 
matter  of  course  to  be  discharged  on  Monday  morning 
because  of  his  refusal  to  work.  He  was  not  dis- 
charged, and  continued  in  the  same  position  for  four 
years  under  the  same  circumstances,  and  finally  left 
on  his  own  motion.  He  is  living  yet,  and  has  never 
suffered  in  reputation  or  property  by  the  course  he 
then  took  and  has  pursued  ever  since." 

A  wealthy  merchant  of  London,  speaking  at  a  public 
meeting  on  the  question  of  Sunday  Rest,  said  :  "  I 
knew  a  man  who  honored  the  Sabbath  day.  He  was  the 
manager  of  large  works  for  a  government  contractor, 
and  had  to  pay  some  hundreds  of  men  on  a  Saturday 
night.  At  one  time  some  very  urgent  orders  were  re- 
quired in  great  haste  ;  his  employer  told  him  he  must 
work  on  the  Sunday,  and  have  his  men  in  the  yard. 
*  Sir,'  replied  he,  *  I  will  work  for  you  till  twelve  o'clock 
on  the  Saturday  night,  but  I  dare  not  work  on  the  Sab- 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      43 1 

bath.  I  have  a  higher  Master  to  serve.*  'George/ 
said  his  employer,  *  my  back  is  not  so  broad  as  yours, 
but  /  will  bear  the  blame.'  His  foreman  told  him, 
*  There  is  a  day  coming  when  each  must  give  an  ac- 
count for  himself  ;  *  and  firmly  but  respectfully  de- 
clined to  work  on  the  Lord's-day.  Yet  that  man  had 
a  wife  and  six  children  ;  had  he  lost  his  situation,  he 
had  nothing  but  his  character  and  his  skill  to  sustain 
him.  You  may  say,  *  Oh,  yes,  he  had  far  more  ;  he 
had  the  blessing  of  the  God  of  the  Sabbath.'  The 
Sunday  morning  came.  The  men  assembled  and  went 
to  work  under  other  orders  than  those  they  were  ac- 
customed to  receive.  This  good  man  gathered  his 
family  ;  the  Scriptures  were  read  ;  prayer  was  offered  ; 
they  breakfasted  ;  and  then  father  and  mother,  and 
the  six  children,  left  the  yard  (for  they  all  lived  on  the 
premises)  in  the  sight  of  the  assembled  workmen,  and 
walked  quietly  to  the  house  of  God.  I  thank  God 
that  that  workingman  was  my  father.  His  situation 
was  not  lost  ;  the  God-fearing  workingman  was  all  the 
more  honored  and  trusted  because  of  his  religious  con- 
sistency. He  lived  to  close  the  eyes  of  his  employer, 
when  the  friends  of  more  prosperous  times  had  nearly 
all  forsaken  him.  My  friends,  whatever  of  prosperity 
has  been  vouchsafed  to  my  brothers  and  myself,  I  un- 
hesitatingly attribute,  under  God,  to  that  honored 
father's  instruction  and  example,  who  would  not 
break  the  Commandment  to  *  keep  holy  the  Sabbath 
day.'  "«" 

A  gentleman,  writing  to  the  Rev.  R.  Maguire,  gives 
another  incident  showing  the  results  of  refusing  to  do 
Sunday  business  :  "  In  one  of  the  many  vicissitudes 
of  my  life,  I  took  a  small  business,  for  which  I  paid 
;£"200,  in  hope  of  earning  sufficient  to  provide  for  my 


432  THE   SABBATH    FOR   MAN. 

family,  seven  in  all.  I  found  afterward  that  the  prin- 
cipal profit  was  made  on  the  Sabbath  day.  Having  by 
previous  affliction  been  drawn  to  religion,  I  made  no 
hesitation,  but  immediately  gave  notice  that  the  busi- 
ness would  not  be  carried  on  on  Sunday  ;  and  in  spite 
of  persuasion,  and  even  accusation  of  not  doing  my 
duty  to  my  children,  I  persevered.  The  business  did 
not  succeed — but  the  blessing  of  God  attended  my 
keeping  holy  the  Sabbath  day,  for  in  about  six  months 
I  had  two  different  appointments,  one  of  which  I  had 
a  slight  expectation  of,  but  the  other  not  the  least 
idea  of,  which  was  of  such  importance  that  I  resigned 
the  first  to  devote  my  time  to  the  second  ;  and  I  en- 
tirely attribute  this  blessing  in  my  worldly  affairs  to 
God's  gracious  reward  for  my  obedience  to  His  sacred 
Commandment."  *" 

Some  years  ago,  in  one  of  the  streets  in  Spitalfields, 
notorious  for  its  open  shops  on  the  Lord's-day,  a 
young  man  with  whom  the  Rev.  W.  Tyler  was  ac- 
quainted opened  a  cheesemonger's  shop.  Mr.  Tyler 
called  upon  the  new  shopkeeper,  on  his  first  day  of 
opening,  to  wish  him  success  ;  and  after  a  short  con- 
versation, said  :  "  Now,  my  friend,  what  about  Siin- 
day  ?  I  hope  you  do  not  intend  to  open  the  shop  on 
the  Lord's-day."  The  reply  was,  "  You  see,  sir,  all 
the  people  about  here  open  on  the  Sunday  ;  I  fear  I 
shall  be  obliged  to  do  the  same."  "  That  is  no  reason 
why  you  should  do  so,"  rejoinded  the  minister. 
"  Don't  let  them  be  guides  for  you.  Give  me  pen 
and  ink,  and  a  large  piece  of  paper,  and  I  will  show 
you  what  to  do."  Upon  his  request  being  complied 
with,  Mr.  Tyler  immediately  wrote,  in  clear,  bold  let- 
ters, the  following  notice  : 

This  Shop  will  not  be  opened  on  Sundays. 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      433 

"  Now,"  said  Mr.  Tyler,  "  take  my  advice,  put  that 
up  in  a  conspicuous  place.  Hoist  your  colors  at  the 
outset  ;  God  will  not  let  you  suffer  for  doing  your 
duty."  At  this  moment  the  wife  came  in  and  sec- 
onded the  appeal  ;  upon  which  the  shopkeeper  took  a 
hammer  and  nail,  and  fixed  the  announcement  on  a 
butter-cask  behind  the  counter,  near  the  window,  so 
that  it  could  be  read  by  the  customers  who  entered 
the  shop. 

About  seven  years  after,  Mr.  Tyler  was  passing  by 
this  tradesman's  shop,  when  he  observed  that  its  pro- 
prietor's name  was  being  placed  on  the  shop-front  in 
gold  letters.  The  shopkeeper  presently  appeared,  and 
said,  "  Mr.  Tyler,  I  have  to  thank  jjw^  for  that.  I  am 
the  first  member  of  my  family  whose  name  has  ever 
appeared  in  gold  letters  I  Nearly  all  the  tradesmen 
who  were  in  business  in  this  street  when  /commenced, 
and  who  opened  their  shops  on  Sundays,  have  failed, 
while  I  have  prospered."  Time  passed  on,  but  it  only 
brought  with  it  greater  prosperity.  When  Mr.  Tyler 
last  heard  of  the  tradesm.an  in  whose  welfare  he  had 
taken  such  an  interest,  he  found  that  God  had  so  far 
blessed  his  industry  and  his  conscientiousness,  that  he 
had  been  enabled  to  retire  upon  a  comfortable  com- 
petency to  a  country  residence,  thus  verifying  the 
promise,  "  Them  that  honor  me  I  v/ill  honor."  ^" 

A  young  printer,  who  applied  for  admission  to  the 
Church,  said  his  employers  would  not  let  him  stop 
Sunday  work.  The  Session  said,  "  You  must  lay  that 
on  the  altar  of  Christ  ;  God  will  help  you."  He  went 
back  to  his  employers,  and  they  agreed  to  put  some- 
body else  on  the  Sunday  work  and  keep  him  through 
the  week.''' 

Doubtless  some  cases  of  permanent  financial  loss  by 


434  THE    SABBATH    FOR   MAN. 

fidelity  to  the  Sabbath  might  be  found  by  a  thorough 
dredging  of  recent  Christian  history, — possibly  some 
cases  of  financial  ruin,  or  even  martyrdom,  but  they 
are  so  rare  that  neither  the  author  nor  his  two  hun- 
dred correspondents,  nor  other  writers  on  this  subject, 
have  been  able  to  find  them  ;  so  that  refusal  to  do 
Sunday  work  can  hardly  be  called  self-sacrifice  for  prin- 
ciple. The  incidents  to  the  contrary  that  abound 
afford  illustration  of  Christ's  profound  words,  "  He 
that  loseth  his  life  for  my  sake  shall  find  it  ;"  while, 
on  the  other  hand,  those  who  selfishly  and  sinfully  seek 
to  save  life  or  living  by  Sabbath-breaking,  often  lose 
it.  Such  withholding  from  God  **  tendeth  to  poverty.'* 
The  seeming  self-sacrifice  of  Sabbath  wages  is  really 
'  the  scattering  that  increaseth.  * 

But  there  are  opportunities  for  real  self-sacrifice  in 
money,  work,  time  and  otherwise  for  the  restoration 
of  the  Sabbath.  As  the  Good  Samaritan  got  down 
from  his  own  beast  that  the  wounded  man  might  ride 
to  the  ifm,  so  the  friend  of  the  Sabbath  will  be  willing 
on  that  day  to  forego  his  pleasure  saddle,  his  private 
or  passenger  coach,  that  coachmen  and  conductors 
may  go  to  God's  inn,  the  church,  and,  by  the  rest  and 
religious  influences  of  the  Sabbath,  refresh  and 
strengthen  their  bodies  and  souls,  wearied  and  wound- 
ed as  they  now  are  by  their  Sabbath  work.  The  Good 
Samaritan  will  not  exhaust  his  compassion  in  a  mere 
spasm  of  interest  in  the  Sabbath.  When  the  Samari- 
tan of  the  parable  had  carried  the  wounded  man  to  the 
inn,  "  he  took  care  of  him,"  and  when  he  was  im- 
proved enough  to  leave  him  in  the  care  of  others,  he 
arranged  by  directions  and  contributions  to  have  the 
care   continued.     Those    who   undertake   to   play  the 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.      435 

Good  Samaritan  to  the  Sabbath,  usually  lose  their  en- 
thusiasm after  putting  on  a  bandage  or  two,  especially 
if  the  robbers  threaten  to  renew  their  attack.  The 
work  calls  for  "  patient  continuance  in  well-doing." 
The  Good  Samaritan  will  give  not  only  patience  but 
money  for  the  healing  of  the  Sabbath.  Sabbath  com- 
mittees are  often  well-nigh  crippled  from  the  smallness 
of  their  funds  compared  with  the  greatness  of  their 
work.  This  is  so  with  the  very  excellent  International 
Federation  of  Lord's-day  Societies,  of  which  Mr. 
Alexander  Lombard,  of  Geneva,  Switzerland,  is  Presi- 
dent ;  a  society  whose  work  is  of  the  greatest  impor- 
tance to  Great  Britain  and  the  United  States,  for  it  is 
salting  the  fountains  from  whence  the  bitter  waters  of 
the  Continental  Sunday  flow  in  upon  England  and 
America.^"®  Yet  another  way  to  salt  the  fountains  is 
by  giving  to  the  McAll  Mission  in  France,  whose 
American  supporters  are  organized  under  the  presi- 
dency of  that  most  illustrious  of  the  "  Ladies  of  the 
White  House,"  since  Lady  Washington,  Mrs. -Ruther- 
ford B.  Hayes.  The  Good  Samaritan  will  not  only 
bind  up  the  wounds  of  the  Sabbath,  but  will  also  com- 
plain of  the  robbers.  Sabbath  desecrators,  who  are 
always  a  small  minority,  could  often  be  stopped  in 
their  crimes  before  their  victim  is  "  half  dead,"  if 
Christians  were  not  so  cowardly  about  complaining  of 
their  law-breaking.  It  is  so  much  easier  to  complain 
when  it  is  a  shi  to  do  so  than  when  it  is  a  duty.  A 
hotel-keeper  said  indignantly  to  a  guest  :  *'  You  are  the 
three  hundredth  man  that  has  wiped  on  that  towel, 
and  you  are  the  first  man  that  has  complained."  A 
wicked  fear  of  making  trouble  keeps  two  hundred  and 
ninety-eight  out  of  every  two  hundred  and  ninety-nine 


436  THE    SABBATH    FOR   MAN. 

who  ought  to  complain  against  violation  of  the  Sab- 
bath laws  from  doing  so.  We  need  more  of  such  men 
as  Nehemiah,  who  "  testified  against  them." 

Other  ways  in  which  individual  Christians  may  help 
the  wounded  Sabbath  are  concisely  suggested  in  the 
following  "  Hints"  (by  a  committee  of  the  Society 
for  Promoting  the  Due  Observance  of  the  Lord's- 
day/'")  of  methods  by  which,  under  the  Divine  bless- 
ing, the  due  observance  of  the  Lord's-day  may  be 
promoted  : 

'^  I.  By  individual  and  social  Prayer  for  the  promo- 
tion of  the  great  object  the  Society  has  in  view. 

II.  By  holding  Public  Meetings,  both  in  the  princi- 
pal town  of  a  district,  and  in  neighbouring  towns  and 
villages. 

III.  By  requesting  the  Clergy  occasionally  to  preach 
upon  the  subject  ;  more  particularly  on  the  Lord's- 
day  next  before  the  day  of  holding  Public  Meetings. 

IV.  By  endeavouring  to  obtain  a  more  general  pay- 
ment of  wages  on  Fridays,  by  merchants,  manufactu- 
rers, farmers,  and  all  other  persons  employing  weekly 
servants. 

V.  By  inducing  Butchers,  Bakers,  Poulterers,  Fish- 
mongers, Fruiterers,  and  all  other  Tradesmen,  to 
agree  together  not  to  open  their  shops  or  serve  their 
customers  on  the  Lord's-day. 

VI.  By  calling  the  attention  of  Heads  of  Families 
to  the  propriety  of  not  allowing  their  servants  to  make 
any  purchases  on  the  Lord's-day  ;  and  also  of  so  regu- 
lating  their  domestic  arrangements  as  to  give  their 
servants  the  greatest  possible  relief  on  that  day  from 
their  ordinary  occupations. 

VII.  By  recommending  to  the  Heads  of  Families 
the  discontinuance  of  the  very  general  practice  of  hav- 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      437 

ing  their  weekly  bills  delivered  on  the  Monday — a 
practice  which  holds  out  the  temptation  to  Tradesmen 
of  making  up  their  bills  on  the  Lord's-day. 

VIII.  By  obtaining,  if  possible,  the  closing  of  all 
Reading-rooms  on  the  Lord's-day,  and  also  by  dis- 
countenancing the  reading  and  circulation  of  News- 
papers on  that  day. 

IX.  By  urging  on  all  persons  the  propriety  of  nei- 
ther receiving  nor  sending  Letters  on  the  Lord's-day  ; 
and  of  abstaining,  as  far  as  practicable,  from  such  cor- 
respondence as  involves  the  necessity  of  employing 
the  Sunday  Mail. 

X.  By  using  proper  influences  to  prevent  the  open- 
ing of  Public  Gardens  and  similar  places  of  amusement 
on  the  Lord's-day. 

XL  By  endeavouring  to  obtain  a  better  regulation  of 
Inns,  Public-houses,  and  Beer-shops  on  the  Lord's- 
day,  and  eventually  the  closing  of  such  places  for  the 
whole  day. 

XII.  By  striving  to  prevent  any  open  violation  of 
the  Lord"s-day  which  may  exist,  or  be  projected,  in  a 
town  or  neighbourhood."^ 

XIII.  By  endeavouring  to  induce  Proprietors  of 
Railways,  Canals,  Mines,  Coaches,  Omnibuses,  Cabs, 
Waggons,  &c.,  to  abstain  from  employing  their  ser- 
vants and  labourers  on  the  Lord's-day. 

XIV.  By  inducing  Owners  and  Managers  of  Iron, 
Glass,  and  Gas-Works  to  reduce  and  avoid  labour  on 
the  Lord's-day. 

XV.  By  the  circulation  of  Tracts  upon  the  duties 
and  privileges  of  the  Lord's-day. ^^^ 

XVI.  By  the  promotion  of  Petitions  to  Parliament, 
when  necessary. 

XVII.  By  promoting,  through  the  medium  of  exam-. 


438  THE    SABBATH    FOR    MAN. 

pie  and  Scriptural  exhortation,  the  due  improvement 
of  the  Lord's-day  and  its  dedication  to  the  great 
duties  of  Religion." 

It  is  especially  important  that  Christians  should 
*  not  despise  the  day  of  small  things  '  in  Sabbath  des- 
ecration or  its  cure.  Many  a  ferry  company,  by  gath- 
ering pennies  daily  and  diligently,  has  made  itself  a 
rich  and  powerful  corporation.  So,  many  a  man  who 
never  made  a  great  speech  or  founded  a  great  institu- 
tion has  made  himself  influential  and  beloved  by  filling 
every  day  with  little  acts  of  courtesy  and  helpfulness. 
*'  To  do  little  things  faithfully  is  a  great  thing."  That 
is  the  only  way  in  which  most  of  us  can  do  great 
things.  On  the  other  hand,  many  a  petty  thief,  by 
the  daily  snatching  of  trifles  and  the  running  up  of 
little  bills  that  he  does  not  expect  to  pay,  though  he 
never  gets  into  jail,  steals  more  than  scores  who  do. 
And  so  there  are  men  who  do  more  harm  in  a  lifetime 
by  daily  indulgence  in  so-called  "little  sins"  than 
scores  who  have  concentrated  their  wickedness  in  some 
one  bold  act  of  crime.  Every  one  who  even  cracks  the 
Sabbath  Commandment  by  an  unnecessary  purchase, 
if  only  a  cigar  or  a  box  of  candy  or  a  newspaper  ; 
every  one  who  on  that  day  requires  unnecessary  work 
in  his  home  or  place  of  business  ;  every  student  who 
uses  the  day  for  study  or  traveling  to  and  from  home  ; 
every  one  who  fails  to  distinguish  the  day  from  others 
in  his  reading  and  his  talking  and  especially  in  his 
pleasures,  in  so  far  scars  the  sanctity  of  the  Sacred 
Day  before  his  family  and  his  associates,  and  weakens 
any  protest  he  might  wish  to  make  against  grosser 
forms  of  Sabbath  desecration.  He  who  buys  on  the 
Sabbath  can  not  effectively  rebuke  any  one  who  sells  ; 
he  who  deprives  a  cook  and  coachman  of  their  Sab- 


IMPROVEMENT    OF   SABBATH    OBSERVANCE.       439 

bath  can  have  Httle  influence  with  employers  who  do 
the  same  on  a  larger  scale. 

Cyrus,  in  Herodotus,  going  to  fight  against  Scythia, 
coming  to  a  broad  river,  and  not  being  able  to  pass 
over  it,  cut  and  divided  it  into  divers  arms  and  sluices, 
and  so  made  it  passable  for  all  his  army.  So  the  over- 
flowing flood  of  Sabbath  desecration  is  made  up  chiefly 
of  small  individual  offences  against  the  Sabbath  lav/s 
of  God  and  man,  many  of  tliem  perpetrated  by  Chris- 
tians on  the  plea  that  "it  is  only  a  little  one."  If 
each  one  will  reform  his  own  small  offences  against  the 
Sabbath  we  shall  soon  be  past  the  flood  itself.  Friends 
of  the  Sabbath,  in  the  pulpit  and  out  of  it,  who  cry  in 
the  presence  of  the  mighty  river  of  Sabbath-desecra- 
tion, "  We  can't  do  anything,"  forgetting  that  '*  We 
can't"  never  leads  to  victory,  but  often  to  defeat,  need 
to  learn  generalship  of  Cyrus.  "  Divide  and  con- 
quer." All  the  profanations  of  the  Sabbath  can  not 
be  conquered  at  once,  but  they  can  be  conquered  one 
by  one  by  persistent  faithfulness.  Can't  equals  won't  ; 
but  will  equals  can. 

There  is  great  hope  in  the  fact  that  so  many  Chris- 
tians who  infringe  on  Sabbath  laws,  human  and  divine, 
show  uneasy  consciences.  If  the  minister  approaches, 
they  put  the  Sunday  paper  out  of  sight,  as  a  boy  hides 
a  cigarette  at  the  approach  of  his  father.  They  make 
excuses  for  using  a  Sunday  train,  and  for  Sunday 
work.  They  send  cases  of  conscience  to  the  papers. 
They  criticise  Christians. 

But  the  inn  of  the  parable — a  symbol  of  t/ie  Church 
• — has  a  very  important  part  to  perform,  in  securing  the 
recovery  of  the  wounded  Sabbath.  The  greatest  peril 
to  the  Lord's-day  is  the  Sabbath-breaking  of  some 
church-members.     It  has   been  well  said    that    many 


440  THE   SABBATH    FOR    MAN. 

church-members  of  to-day,  when  the  topic  of  Sabbath 
observ^ance  comes  up,  look  left  and  right  and  change 
the  subject.  It  is  time  to  face  the  matter  squarely. 
*'  Judgment  must  begin  at  the  house  of  God."  In  the 
two  hundred  replies  to  my  question,  **  What  mistakes 
have  you  witnessed  in  the  friends  of  Sabbath  observ- 
ance ?"  no  mistake  has  been  so  often  noted  as  the  in- 
consistency of  their  own  practice,  going  to  the  post- 
oiifice,  reading  Sunday  papers,  patronizing  Sunday 
trains,  riding  out  for  pleasure,  failing  to  restrain  their 
children  from  play,  indulging  in  secular  reading,  writ- 
ing, conversation,  visiting,^^^  etc."  "  What  are  some 
illustrations  of  laxity  among  Christians  in  regard  to 
the  keeping  of  Sunday  .f^"  said  Dr.  J.  H.  Vincent  at 
one  of  the  Chautauqua  Conferences.  The  following  are 
some  of  the  answers  :  "  Re-trimming  bonnets  on  Sun- 
day ;  taking  cream  to  the  cheese  factory  on  Sunday  ; 
lying  in  bed  too  late  to  get  to  church  Sunday  morn- 
ing ;  getting  in  wheat  on  Sunday  ;  going  to  the 
barber-shop  on  Sunday  ;  opening  gates  at  camp-meet- 
ings on  Sunday  ;  marketing  on  Sunday  morning  ;  pick- 
ing berries  on  Sunday  ;  buying  cigars  and  smoking  on 
Sunday  ;  taking  street-cars  on  Sunday  and  running 
them  ;  hiving  bees  on  Sunday  ;  allowing  children  to 
sell  newspapers  on  Sunday  ;  churning  on  Sunday  ; 
making  Sunday  a  day  of  feasting  ;  ^'°  spending  hours 
in  the  business  office  ;  holding  business  meetings  for 
Sunday-school  picnics,  Christmas  festivals,  etc.,  after 
Sunday-school  on  Sunday." 

From  correspondence  and  reading  I  may  add  several 
other  charges  against  the  baptized  Sabbath-breakers 
who  are  becoming  increasingly  numerous  in  the  evan- 
gelical churches.  Christian  students  often  study  on  the 
Sabbath   the   Monday  lessons  t:hat  should  have  been 


IMPROVEMENT   OF    SABBATH    OBSERVANCE.       44I 

prepared  on  Saturday.  Church-members,  when  travel- 
ing abroad  among  Sabbath-breakers,  often  do  as  the 
Sabbath- breakers  do.  Many  church-members  not  only 
buy''"  Sunday  papers,  but  also  advertise  in  them.'" 
Horse-cars  have  been  introduced  in  some  places  at  the 
request  of  Christians,'"  who  preferred  to  deprive 
drivers  and  conductors  of  their  Sabbath  rather  than  to 
deny  themselves  the  luxury  of  hearing  some  distant 
preacher  in  preference  to  one  near  their  own  homes. 
Sunday  excursions  and  picnics  have  been  encouraged 
and  half  sanctioned  by  the  Sunday  opening  of  camxp- 
meetings  grounds,  and  other  preaching  services  so 
arranged  as  to  make  an  excuse  for  even  Christian  peo- 
ple to  begin  the  practice  of  taking  Sunday  excursions, 
and  traveling  on  the  Sabbath.  The  following  is  a  repre- 
sentative incident  from  the  West.  A  New  Jersey 
preacher  having  supplied  the  pulpit  of  an  evangelical 
church  in  California  one  Sabbath  morning  in  1884,  at 
the  conclusion  of  the  services  one  of  the  church  ofBcers 
came  to  him  and  said,  with  no  more  sense  of  impro- 
priety than  if  he  had  been  speaking  of  going  to  a 
prayer  meeting,  "  Good-by,  I'm  going  down  to  San 
Francisco  this  afternoon."  If  the  same  thing  had 
been  in  prospect  in  the  mind  of  an  Eastern  church- 
officer  he  would  not  have  mentioned  it  to  his  minister, 
at  least  not  without  some  feeble  apology.  Professor 
Austin  Phelps  gives  several  similar  signs  of  the  times 
from  New  England  :  "  The  milk  trains  of  Sunday 
morning  are  often  used  without  scruple  by  influential 
laymen  of  a  town,  twenty-five  miles  from  a  metropohs, 
for  the  sake  of  hearing  there  eminent  preachers  from 
abroad.  The  superintendent  of  a  Sunday-school  in  a 
thriving  village  and  a  devout  leader  in  the  prayer- 
meetings  of  the  church  is  the  proprietor  of  a  provision 


44-  THE   SABBATH    FOR   MAN. 

Store.  He  opens  his  store  on  Sundays  as  on  other 
days,  and,  when  business  is  brisk,  he  takes  his  young 
clerk  from  the  Bible  class  to  drive  the  meat  wagon.  I 
am  told  that  the  train  from  Boston  to  New  York, 
starting  on  Sunday  afternoon  at  four  or  five  o'clock,  is 
used  by  many  Christian  merchants  without  scruple,  as 
if  such  were  a  settled  Christian  usage  of  which  the 
public  sentiment  of  the  Church  no  longer  raises  doubt- 
ful inquiry.  These  may  be  exceptional  cases.  If  not 
that,  they  may  represent  a  minority.  They  surely 
have  the  look  of  being  signs  of  a  usage,  if  not  of  the 
usage,  of  the  Lord's-day  in  these  times."  '®' 

A  high  railroad  ofificial  said  to  the  secretary  of  a 
Sabbath  Association  :  "  What  kind  of  a  law  are  you 
going  to  bring  on  us?"  supposing,  perhaps,  that  he 
was  coming  with  a  kind  of  claw-hammer  law  ;  but  the 
reply  was,  *'  The  Divine  law."  While  civil  laws  only 
can  be  enforced  in  the  courts,  the  law  that  needs  to 
be  brought  to  bear,  most  of  all,  on  the  Christian  men 
whose  property  and  patronage  controls  most  of  the 
railroads  is  **  The  Divine  law." 

The  severest  charge  of  all  against  the  American 
churches  is  that  they  are  doing  next  to  nothing  to  stay 
the  ever-increasing  flood  of  Sabbath  desecration,  either 
by  distributing  literature  among  Sabbath-breakers,  or 
by  holding  meetings  among  them,  or  by  disciplining 
those  of  their  own  members  who  are  habitually 
trampling  on  the  Fourth  Commandment.'" 

A  Sabbath  Reformation  is  needed.  Let  every  pas- 
tor be  a  Luther  to  his  own  parish  and  nail  up  before 
his  people  his  theses  against  the  Sabbath-breaking  of 
the  Church.  Let  the  truth  be  proclaimed  that  the 
responsibility  for  the  recent  decline  of  Sabbath  observ- 
ance lies  in  the  Church.     Neither  Sunday  newspapers, 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.      443 

nor  Sunday  trains,  nor  any  other  Sunday  business, 
except  the  trades  of  vice,  could  live  if  all  Christians 
withheld  their  patronage.  They  can,  if  they  will,  stop 
Sunday  newspapers  and  Sunday  trains  and  nearly  all 
forms  of  Sabbath  desecration.  Every  offense  against 
God  must  be  answered  for  at  His  bar,  and  corporations 
will  there  have  to  answer  for  Sabbath-breaking,  not  by 
their  officers  alone,  but  also  in  the  person  of  every 
stockholder  who  silently  consented  to  the  crime.  What 
force  can  a  sermon  against  Sabbath-breaking  have  when 
it  is  advertised  (as  many  city  sermons  are  in  the  far 
West,  and  a  few  in  the  East)  in  the  Sunday  newspapers  ? 
How  can  any  pastor  hope  much  from  sermons  which 
his  people  sandwich  in  between  the  morning  paper' and 
the  noon  mail  ?  Some  Christian  business  men  say  that 
they  can  not  keep  run  of  what  is  going  on  in  the 
world  without  the  Sunday  paper.  With  it  there  is 
certainly  very  little  chance  of  knowing  about  the  other 
world.  No  wonder  the  conversions  in  evangelical 
churches  in  recent  years  have  been  so  few,  when  the 
Sabbath  observance  has  been  so  poor  ! 

As  in  every  other  reformation,  the  preachers  must 
heed  the  rule,  "  Don't  qualify  too  much."  The  Devil, 
as  the  advocate  of  the  other  side,  will  see  to  that.  In  the 
words  of  Professor  Austin  Phelps:  "We  shall  never 
preserve  the  popular  reverence  for  the  Lord's-day 
where  it  exists,  we  shall  never  restore  it  where  it  is 
lost,  by  any  relaxed  tone  of  teaching  or  indulgent 
habits  in  practice.  We  must  have  an  elevated  stand- 
ard, or  none,  that  will  command  allegiance.  ...  A 
relaxed  standard  in  one  thing  develops  into  laxity  in 
other  things.  A  Sabbath-breaker  is  very  apt  to  be- 
come a  liar  and  a  thief.  .  .  .  Things  exterior  and 
auxiliary  to  the  hidden  life  may  be  the  first  to  surfer. 


444  THE    SABBATH    FOR   MAN. 

but  the  decay  of  vitality  within  is  not  far  distant.  .  .  . 
Physicians  say  that  all  diseases  tend  to  disease  of  the 
heart."  '" 

The  churches  are  in  danger  of  repeating  the  mistake 
that  has  often  been  made  in  temperance  agitation,  of 
relying  too  much  on  law  and  too  little  on  moral  and 
religious  persuasion.  Not  that  we  value  temperance 
laws  and  Sabbath  laws  less^  but  a  quickened  public 
conscience  7nore,  "  As  we  contemplate  the  future  of 
the  American  Sabbath,  the  darkest  cloud  that  looms 
above  the  horizon  is  the  indifference  of  the  nominal 
Christianity  of  our  land."'"^  "If  we  call  upon  the 
State  for  its  help  we  must  not  lay  burdens  which  we 
will  not  touch  with  a  finger. "'""  When  a  general 
Sabbath  Convention  at  Boston,  in  1880,  memorialized 
the  Legislature  of  Massachusetts  for  improvements  in 
the  Sabbath  laws,  the  Legislative  Committee  replied  : 
"  The  trouble  is  with  you  of  the  ministry  and  the 
churches.  So  long  as  you  buy  Sunday  papers,  and  use 
Sunday  trains,  bakeries,  markets  and  barber-shops, 
little  can  be  done  for  Sabbath  observance."  As  those 
who  wish  to  establish  prohibition,  practice  prohibition 
for  their  own  lips,  and  sow  their  State  knee-deep  with 
appropriate  literature, '°°  and  hold  urgent  meetings  in 
every  neighborhood,  so  should  the  Church  do  in  order 
to  retain  and  enforce  the  Sabbath  laws.  In  the  words 
of  Dr.  Wm.  M.  Taylor,  of  New  York  :  "  It  is  manifest 
that  we  Christians  must  make  the  most  of  the  Sabbath 
in  our  homes  and  in  our  churches,  if  at  least  we  mean 
to  conserve  it  in  our  cities  and  in  our  States.  So  soon 
as  we  become  careless  and  indifferent  about  it,  the  one 
reason  for  the  selection  of  the  first  day  of  the  week, 
rather  than  any  other,  for  the  day  of  periodic  rest,  will 
disappear.     If  there  had  been  no  Ark  of  the  Covenant 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      445 

in  the  inner  sanctuary  of  the  tabernacle,  there  would 
have  been  no  outer  covering  of  curtains  round  the 
tabernacle  court.  And  so  soon  as  in  the  holy  of  holies 
of  the  Church,  the  Sabbath  is  disregarded,  the  curtain 
of  legislation  that  encloses  its  outer  court  of  rest  will 
be  removed.  The  responsibility  rests  on  us,  therefore. 
We  are  in  the  Thermopylae  of  this  conflict  to  stem  the 
incursions  of  the  enemy  that  would  take  it  from  us  ; 
and  we  are  to  do  so,  not  so  much  by  weapons  of  legis- 
lation as  by  our  own  earnest  and  holy  Sabbath-keep- 
ing. Our  conduct  here  ivill  do  more  even  than  our 
words.  Let  us  make  the  day  the  happiest  of  the  week 
in  all  our  homes.  Let  us  prize  it  for  its  intellectual 
and  spiritual  stimulus  in  the  house  of  God,  as  well  as 
for  its  physical  rest.  Let  us  avoid  all  traveling  for 
business  or  driving  for  amusement  in  its  sacred  hours. 
Let  us  regard  it,  not  as  a  restraint  to  be  chafed  under, 
but  as  a  precious  gift  to  be  religiously  guarded  from 
all  sacrilegious  hands,  and  then  we  shall  have  nothing 
to  fear  from  any  influences  in  the  land."  "^ 

"  The  Sabbath  is  the  key-note  of  the  week,"  and 
when  the  Church  pitches  its  "  psalm  of  life"  by  a  half 
worldly  Sabbath  there  is  little  power  or  persuasion  in 
its  tones.  The  present  neglect  of  the  Sabbath  by 
many  church-members  imperils  the  very  existence  of 
the  Church  as  well  as  the  Sabbath.  When  Sabbath 
observance  declines  the  Church  declines.  When  it 
dies,  the  Church  will  be  buried  in  the  same  grave.  In 
the  words  of  Dr.  Johnson  :  **  Religion,  of  which  the 
rewards  are  distant  and  which  is  animated  only  by 
faith  and  hope,  will  glide  by  degrees  out  of  the  mind, 
unless  it  be  invigorated  and  reimpressed  by  external 
ordinances,  by  stated  calls  to  worship,  and  the  salutary 
influence  of  example." 


44^  THE    SABBATH    FOR   MAN. 

The  President  of  our  country  during  the  war  sent  to 
General  Grant  the  following  dispatch  :  "  If  the  head  of 
Lee's  army  is  at  Martinsburg  and  the  tail  on  the  plank 
road  between  Fredericksburg  and  Chancellorsville,  the 
animal  must  be  pretty  slim  somewhere.  Can't  you 
break  him  ? — A.  LINCOLN." 

Unless  our  Christian  community  ceases  its  patronage 
of  Sunday  papers  and  its  use  of  Sunday  pastimes  and 
its  participation  in  Sunday  business,  our  Sabbath  will 
be  so  "  slim"  that  the  first  organized  attack  will  break 
it,  and  thus  imperil  the  very  existence  of  the  Church, 
and  so  the  welfare  of  humanity. 

The  Sabbath  to  the  laborer  is  like  the  one  ewe  lamb 
of  the  poor  man  in  Nathan's  parable.  In  many  cases 
this  one  last  blessing  of  his  hard  life  has  been  taken 
away.  Who  has  done  it  ?  If  you  have  made  servant 
or  tradesman  or  driver  or  engineer  serve  you  needlessly 
on  the  Lord's-day,  and  so  encouraged  the  movements 
that  more  and  more  rob  men  of  their  Sabbath  rest 
— "  TJiou  art  the  man  !  " 

x\ll  efforts  to  secure  and  enforce  civil  laws  for  the 
protection  of  the  Sabbath  will  accomplish  but  little 
unless  the  Church  is  loyal  also  to  the  Christiaji  laws  of 
the  Sacred  Day.  The  Christian  is  bound,  as  a  citizen, 
to  obey  the  civil  law  of  the  Sabbath  ;  but  he  has  vol- 
untarily accepted  a  higher  code  also,  and  is  bound  by 
a  Sabbath  law  far  more  extensive  than  that  of  the 
State.  It  matters  not  if  State  law  allows  him  to  sell 
confections  or  groceries  or  to  do  other  unnecessary 
work  on  the  Sabbath,  God's  law  forbids  it.  The  civil 
law  enforces  no  worship  on  the  Sabbath,  but  God's 
law  requires  this  of  all.  Legislatures  may  repeal  laws 
against  Sunday  traveling,  but  God's  law  has  had  no 
amendment    since    Moses    and    Christ    proclaimed   its 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.      447 

prohibition  of  all  unnecessary  Sabbath  work  for  man 
or  beast,  save  only  works  of  mercy.  We  ought  to 
obey  God  as  well  as  the  Government. 

What  can  the  churches,  as  such,  do  for  the  improve- 
ment of  the  Sabbath  ? 

(i)  Let  CJiurcJi  conferences  a7td  assemblies  contlmie  to 
rebuke  the  Sabbath  desecration  of  their  ow?i  people,  and 
call  7ipon  the  national  and  State  Gover?iments  persist- 
ently for  better  laws  and  better  enforcement,  * '  to  protect 
the  repose  and  religions  liberty  of  the  community.^'  ^^^ 

(2)  Let  Sabbath  co7iventio7is  and  mass  meetings  be  held 
everyzvJiere  (after  the  fashion  of  the  temperance  work- 
ers), especially  among  foreigners  and  workingmen,  to 
inform  and  arouse  everybody  in  regard  to  the  value 
and  peril  of  the  Sabbath.  The  need  of  such  conven- 
tions is  proven  by  the  crudeness  and  contradictoriness 
of  the  Sabbath  views  expressed  even  by  many  evan- 
gelical Christians.  A  Christian  judge  thinks  horse-cars 
and  the  morning  opening  of  bakeries  may  be  defended. 
He  also  thinks  the  Sunday  opening  of  post-ofRces  for 
an  hour  produces  "no  ill  effect."  Some  evangelical 
men  do  not  even  believe  in  Sabbath  laws.  As  if  any 
Sabbath  could  be  retained  from  greed  without  the 
dykes  of  law.  Some  Christians  think  it  a  mistake  to 
use  law  and  police  as  well  as  educational  and  moral 
influences  in  enforcing  Sabbath  laws.  Why  not  say 
the  same  of  the  other  laws  of  the  Decalogue  to  which 
Sabbath-breaking  is  so  closely  related,  —  the  laws 
against  theft,  adultery  and  murder  ?  An  evangelical 
editor  says  :  "  No  Christian  man  who  can  get  his  vaca- 
tion at  other  times  [italics  ours]  will  put  church  and 
Sunday-school  behind  him  and  make  the  Lord's-day  a 
day  of  pastime  and  recreation."     Commenting  on  the 


448  THE   SABBATH    FOR   MAN. 

Sabbath  Resolutions  (1884)  of  the  General  Assembly 
of  the  American  Presbyterian  Church  North/'^  this 
same  evangelical  paper  says  editorially  :  "  Why,  dep- 
recate it  as  we  may,  does  the  Assembly  suppose  the 
Christian  residents  of  New  York  would  be  willing  to 
lose  the  entire  mails  of  the  West  for  twenty-four 
hours,  and  conversely  that  the  West  would  do  without 
the  mails  of  the  East  for  the  same  period — virtually 
preventing  the  reception  of  any  mail  matter  on  Mon- 
day in  order  to  prevent  the  handling  of  mail  bags  on 
Sunday  ?" 

The  following  is  one  of  the  questions  to  which  I 
have  received  answers  from  many  Christians  :  "  Have 
you  heard  any  plausible  argument  in  favor  of  Sunday 
newspapers,  Sunday  trains,  Sunday  horse-cars,  or  the 
opening  of  groceries,  barber-shops  and  bakeries  on 
Sabbath  morning,  or  of  livery-stables,  museums  or 
post-offices  at  other  hours  of  the  day  ?" 

A  majority  of  the  Christians  who  respond  think 
there  are  no  arguments  which  are  of  weight,  but  some 
would  make  exceptions  for  horse-cars,  barbers,  gro- 
cers, bakers  and  post-offices.  A  few  for  museums 
also. 

These  serious  diversities  of  opinion  among  evangeli- 
cal Christians  show  that  one  of  the  things  most  needed 
is  a  more  thorough  discussion  of  the  Sabbath,  first,  in 
ecclesiastical  and  ministerial  gatherings,  and  then  in 
pulpits  and  Sabbath-schools. 

(3)  Let  the  Sabbath  have  a  prominent  place  every  year 
among  the  topics  of  the  Week  of  Prayer ^  and  of  prayer- 
meetings,  and  Christian  conventions.  For  six  years  a 
special  week  of  prayer  about  the  Sabbath  has  been 
observed  by  an  increasing  number  of  Christians,  who 
form  a  "  Union  for  Prayer  for  the  entire  sanctification 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      449 

of  the  Lord's-day. "  The  topics  for  1884  were: 
**  I.  That  Christians  of  every  land  may  take  into  more 
serious  consideration  than  ever  what  is  to  be  done  to 
remove  those  public  forms  of  Sabbath  profanation 
which  have  long  existed,  as  also  to  resist  those  that 
are  attempted  to  be  introduced  (Ezek.  36  :  21-38  ; 
Heb.  4).  II.  That  every  facility  may  be  afforded  in 
families,  for  the  servants  as  well  as  themselves,  attend- 
ing public  worship  on  the  Lord's-day,  and  that  ser- 
vants may  rightly  employ  the  opportunity  thus  afforded 
of  seeking  the  Lord  (Gen.  18  :  16-33  »  Deut.  6  :  1-15  ; 
Eph.  6  :  1-9).  III.  That  all  issues  of  newspapers  on 
the  Lord's-day  may  cease  (Ps.  84  ;  Ps.  96  ;  Isa. 
56  :  1-8).  IV.  That  Christians  may  consecrate  the 
entire  day  to  their  own  spiritual  edification,  and  to  tha 
promotion  of  the  highest  good  of  others  (Isa.  58  ; 
Rev.  I  :  10-20)."  ^"  In  eveiy  congregation  the  Sab- 
bath should  receive  such  a  full  and  consecutive  treat- 
ment either  in  a  vv^eek  of  prayer  or  a  series  of  sermons, 
or  by  a  combined  and  consecutive  action  of  the  pulpit, 
Sabbath-school  and  prayer- meeting,  that  all  of  its 
many  phases  may  receive  connected  and  cumulative 
attention. 

(4)  Let  Bishop  Coxe's  suggestion  be  realized  in  a 
Christian  Alliance,  to  supplement,  not  to  supersede  the 
Evangelical  Alliance,  including  all  who  will  unite  in 
opposing  intemperance,  Sabbath  desecration,  unscript- 
ural  divorce  and  Mormonism.  When  all  the  varied 
foes  of  the  Sabbath  and  of  temperance  are  consolidat- 
ing into  a  National  League,  the  children  of  light 
should  not  be  less  wise.  Retaining  our  denomina- 
tional and  evangelical  organizations,  let  us  form  a  yet 
broader  alliance  against  the  foes  of  God  and  home  and 
native  land.     The  Sabbath  itself  is  the  broadest  Chris- 


450  THE   SABBATH   FOR   MAN. 

tian  alliance.      Let  all  who  unite  in  hallowing  it  unite 
in  defending  it. 

(5)  Let  iftdividual  churches,  by  admonition  and  disci- 
pline, purge  themselves  of  Sabbath-breaking  of  every 
kiyid.  A  few  years  since,  a  Baptist  Church  in  Brooklyn 
expelled  a  wealthy  deacon,  the  president  of  a  horse-car 
line,  because  he  had  ordered  a  piece  of  track  laid  on 
the  Sabbath.  Such  offences  are  not  so  uncommon  as 
such  faithful  discipline. 

(6)  A  yet  more  important  and  effective  work  which 
the  Christian  churches  can  do  for  the  improvement  of 
the  Sabbath,  is  to  teach  the  children  faithfully  whence 
it  came  and  how  it  works.  There  are  seven  miUions 
of  children  and  youth  in  the  evangelical  Sabbath- 
schools  of  the  United  States.  If  Christians  want  good 
Sabbath  laws  in  the  future,  let  them  remember  that 
the  future  legislators  are  in  their  hands  in  their 
homes  and  Sabbath-schools. 

Temperance  v/orkers  are  drilling  this  Grand  Army 
of  the  Republic  to  fight  as  teetotalers  and  prohibition- 
ists. By  teaching  as  abundant  about  the  Sabbath,  let 
them  be  made  also  staunch  defenders  of  the  Lord's- 
day.  We  can  expect  only  partial  success  in  making 
adult  Continental  emigrants  into  friends  of  the  Sab- 
bath, but  we  can  eliminate  Continental  ideas  of  the 
Sabbath  from  their  children,  who  throng  our  Sabbath- 
schools.  Adult  Americans  in  our  cities  can  not  be 
fully  reinstated  in  correct  Sabbath  observance,  but 
their  children  can  be  made  its  faithful  friends  if  Chris- 
tian preachers  and  teachers  will  enter  on  the  conflict 
with  Sabbath-breaking  as  heartily  as  they  have  assailed 
intemperance.  In  the  words  of  Shaftesbury  :  "  You 
want  a  new  generation  of  parents  ;  and  a  new  genera- 


IMPROVEMENT   OF    SABBATH    OBSERVANCE.      45 1 

tion  of  parents  will  arise  when  there  has  been  a  new 
generation  of  children." 

Let  special  lesson  leaflets  on  the  Christian  Sabbath 
be  published  by  Sabbath  Committees  at  a  very  small 
cost  per  hundred  (after  the  fashion  of  the  special  tem- 
perance lessons),  with  Scripture  passages  and  refer- 
ences, questions,  illustrations,  blackboard  exercises, 
songs'^" — a  full  supply  of  appropriate  ammunition  for 
teachers  too  busy  to  read  or  too  poor  to  buy  elaborate 
treatises.  Let  samples  of  such  lessons  be  sent  to  pas- 
tors and  superintendents  that  they  may  arrange  to  use 
them  occasionally  as  supplemental  lessons  to  the  Inter- 
national Series.  Let  the  Sabbath  also  have  such  a 
prominent  place  as  its  importance  demands  in  insti- 
tutes and  normal  classes  for  the  training  of  teachers. 
As  the  subject  is  closely  related  to  temperance  as  well 
as  to  Sabbath-schools, — "  Sunday  saloons"  being  the 
very  headquarters  of  intemperance, — let  juvenile  tem- 
perance organizations  also  be  persuaded  to  use  the 
Sabbath  leaflets,  and  children's  prayer-meetings  as 
well.  Pastors  should  also  present  the  value  and 
claims  of  the  Sabbath  in  sermons  to  children. 

The  usual  method  of  conducting  Sabbath-schools  has, 
I  believe,  much  to  do  with  the  atmosphere  of  irreverence 
that  is  increasingly  invading  the  sanctity  of  the  Sabbath. 
The  Sabbath-school,  patterned  at  first  after  ragged 
schools  for  secular  education,  still  retains,  in  many 
places,  not  the  name  only  but  the  atmosphere  also 
of  a  common  school  —  the  noisy  gathering,  with 
laughter  and  play  until  the  secular  bell  calls  not  for 
reverence  but  only  for  "  order,"  which  is  reluctantly 
yielded,  sometimes  only  for  a  few  moments,  to  be 
followed  by  a  <7'/.forder  of  exercises,  the  carrying  to 
and  fro  of  books,  cards,  papers,   lecture  tickets,  hand- 


452  THE   SABBATH    FOR   MAN. 

bills,  mingled  with  rattling  songs  in  a  running-to-the- 
fire  style  of  hurry  and  noise  which  makes  a  market- 
place bustle  in  God's  temple.  Even  the  brief  half 
hour  of  lesson  study  is  often  made  irreverent  by  the 
business-like  hurrying  to  and  fro  of  the  official  "  in- 
terrupters," and  the  session  closes  with  the  noise  of 
"  children  just  out  of  school,"  instead  of  the  quiet 
hush  with  which  the  audience  goes  from  the  preaching 
service  in  the  same  temple  at  another  hour.  Among 
the  remedies  for  the  increase  of  Sabbath  desecration, 
one  of  the  most  important  is  that  Sabbath-schools 
should  copy  less  after  the  common  school  and  more 
after  the  Hving  church,  especially  in  reverence  and 
religiousness.  Some  schools  have  done  this,  but  many 
have  in  place  of  reverence  and  religiousness  only  order 
and  religiosity.  The  very  A  B  C  of  Sabbath-school 
work  should  be  to  teach  reverence,  to  head  off  the 
prevailing  profanity  by  showing  that  God  regards  as  a 
"  profane  person"  not  the  swearer  only  but  also  any 
one  who  treats  irreverently  any  of  His  five  representa- 
tives in  the  earth— His  Name,  His  Word,  His  Son, 
His  Church,  His  Sabbath.  With  the  new  movement 
for  cultivating  reverence  for  the  Bible  by  having  each 
member  of  the  Sabbath-school  use  one  of  his  own  (not 
a  lesson  leaf),  let  us  work  for  increased  reverence  for 
that  other  representative  of  God,  the  Sabbath.  One 
fifth  of  the  population  of  Great  Britain  and  the  United 
States  (including  about  half  the  children  of  school  age) 
are  in  evangelical  Sabbath-schools,  which  thus  have 
power  to  sway  the  future.  Let  them  take  a  hint  from 
the  words  of  Matthew  Arnold  :  "  No  civilization  can 
endure  without  reverence.  There  should  be  an  ac- 
knowledgment of  its  lack  by  Americans.  A  spirit  of 
reverence  should  be  carefully  instilled  into  the  minds 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.      453 

of  the  younger  generation  as  they  grow  up.  The  chil- 
dren are  not  familiar  with  the  symbols  of  authority  as 
in  England,  and  so  are  in  danger  of  losing  the  reality." 
Bringing  childrc?i  to  church  on  the  Sabbath  is  yet  an- 
other preventive  of  Sabbath  desecration,  to  which  they 
are  so  strongly  tempted  when  they  have  no  suitable  oc- 
cupation provided  for  the  Sabbath,  except  the  brief  time 
of  the  Sabbath-school  session.  The  case  becomes  still 
worse  when  the  Sabbath-school  itself  closes  for  Winter 
or  Summer.  In  Brooklyn,  July  and  August,  with 
their  closed  churches  and  Sabbath-schools,  are  found 
by  the  police  records  to  be  the  Devil's  revival  season, 
and  so  the  Brooklyn  Sunday-school  Union  has  adopted 
a  resolution  recommending  the  continuance  of  Sab- 
bath-schools during  the  Summer  as  a  preventive  of 
Sabbath  desecration  by  the  children.  Nearly  two 
hundred  Christian  men,  in  replying  to  a  printed  ques- 
tion asking  what  elements  of  the  old-time  Sabbath 
observance  ought  to  be  restored,  almost  unanimously 
call  for  a  return  to  the  custom  of  taking  the  children 
regularly  to  morning  church.  The  minister  should 
"  feed  the  lam.bs"  as  well  as  the  sheep  by  the  sermon 
and  services,  but  whether  he  does  so  or  not,  and  even 
if  the  child  is  no  more  willing  to  go  to  Church  than  to 
go  to  day-school  or  to  eat  wholesome  bread  in  place  of 
harmful  cake,  the  children  should  be  taken  to  church 
that  the  habit  of  church-going  rather  than  of  staying 
at  home  may  be  early  fixed  in  the  life.  Compulsory  ^ 
church-going  for  children  too  young  to  guide  their 
own  destiny  is  as  reasonable  and  more  important  than 
compulsory  education.  In  the  words  of  Dr.  J.  H. 
Vincent  :  "  While  there  should  be  no  seventy  in  the 
treatment  of  children,  there  should  be  great  firmness 
and  great  tenderness.     Authority  does   not  damage 


454  THE   SABBATH    FOR    MAN. 

where  it  is  exercised  with  love  in  a  gentle,  affectionate 
way.  Leaving  little  children  to  do  as  they  please  on 
Sabbath  or  any  other  day  of  the  week  is  most  disas- 
trous to  personal  character  and  to  the  safety  of  our  re- 
public. Parental  wisdom  and  parental  authority  must 
be  substitutes  for  a  child's  ignorance  and  a  child's 
folly." 

Not  homes  only  but  Sabbath-schools  also  should  do 
more  toward  cultivating  this  habit  of  early  church- 
going.  At  present  the  Sabbath-school  is  often  allowed 
to  substitute  for  the  church  instead  of  supplementing 
it.  The  coupling  between  Sabbath-schools  and  the 
churches  is  very  defective.  Many  step  out  of  the 
Sabbath-school  into  the  street  rather  than  into  the 
Church.  The  Sabbath-school  in  the  United  States  has 
become  a  sieve  through  which  nearly  the  whole  popu- 
lation is  sifted,  but  only  a  small  proportion  of  its  mem- 
bership become  church-members,  and  it  is  safe  to  say 
that  a  large  proportion  of  them  do  not  become  even 
church-attendants.  The  question,  "  How  shall  we 
reach  the  non- church-goers  ?"  must  be  answered  by 
improved  connections  between  the  Sabbath-schools  and 
the  churches.  It  would  not  be  difficult  to  get  nearly 
the  whole  juvenile  population  of  any  city  into  its 
evangelical  Sabbath-schools.  Infidel  Germaans  are 
more  than  willing  that  Sabbath-school  teachers  should 
help  them  take  care  of  their  children.  Thousands  of 
Roman  Catholic  children  come  into  evangelical  Sab- 
bath-schools almost  unasked,  and  thousands  more 
could  be  reached  by  a  determined  effort.  If  the  con- 
nections between  Sabbath-schools  and  churches  were 
properly  attended  to,  nearly  the  whole  population 
would  at  length  sift  through  the  Sabbath-schools  into 
the  churches    instead    of   the  streets.     Let   Sabbath- 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      455 

school  conventions,  teachers'  meetings,  superintend- 
ents, teachers,  arrange  to  take  the  Sabbath-school  into 
the  preaching  service  in  a  body,  by  meeting  just  before 
it,  by  urging  it,  planning  for  it,  doing  it,  and  the  ques- 
tion, "How  shall  we  reach  the  non-church-goers?" 
will  itself  go  out  of  date. 

Our  dcpcjidtmce  in  restoring  the  Sabbath  must  be 
chiefly  on  Christian  homes,  which  have  almost  exclu- 
sive control  of  the  four  most  impressible  and  impor- 
tant years  of  life,  the  first  four,  when  the  mind  learns 
more  than  even  in  the  four  years  of  a  college  course, 
and  which  have  far  more  opportunity  for  character- 
moulding  during  the  remaining  years  of  childhood  and 
youth  than  all  other  agencies  together.  Of  the  8760 
hours  in  each  year  of  a  child's  life,  the  Sabbath-school 
gets  but  75;  the  day-school  not  more  than  1200; 
sleep — allowing  a  full  nine  hours  per  day — 3285  ;  leav- 
ing 4210  hours  under  parental  guidance, — three  and  a 
half  times  as  much  as  secular  teachers  have,  and  fifty- 
six  times  as  much  as  Sabbath- school  teachers  are 
allowed.  Evidently  they  can  not  substitute  for  parents 
in  religious  training,  but  only  supplement  their  work. 
Even  when  a  child  attends  church  once  a  week,  and 
also  a  children's  prayer-meeting,  parents  have  still 
eighteen  times  as  much  of  the  child's  year  as  the 
Church.  Even  of  the  Sabbath,  after  taking  out  nine 
hours  for  sleep  and  an  hour  and  a  half  each  for  the 
church's  preaching  service  and  teaching  service,  twelv^e 
hours  remain  under  the  parents'  guidance. 

What  kind  of  a  Sabbath  shall  we  give  to   the  chil- 
dren in  our  homes  .^ 

Not  a  Pharisaic  Sabbath.     We  must  not  be  Bettys 
in  our  religion.     Not  exactly  the  Sabbath  of  ancient 


4S6  THE   SABBATH   FOR   MAN. 

Covenantees  and  Puritans,  although  there  is  much  in 
the  Sabbath  of  our  fathers  to  admire  and  restore. 
Even  Mr.  Beecher,  who  has  often  criticised  the  Puri- 
tan Sabbath,  admits  its  mighty  power  on  his  life  and 
that  of  others  in  the  following  words  :  "  The  old  Puri- 
tan customs  in  the  family  were  very  rigorous  ;  but  oh, 
the  sweetness  and  the  beauty  of  the  households  of  the 
old  Puritans  !  Men  do  not  draw  pictures  of  these 
things.  They  do  not  draw  pictures  of  the  singing  of 
hymns,  of  the  reading,  with  tearful  eyes,  sweet  pas- 
sages of  Scripture  ;  and  of  children  listening  spell- 
bound around  the  knees  of  their  parents,  the  very  air 
perfumed  with  wonder  that  bred  imagination  in  poetic 
minds.  The  freshness  of  God  upon  the  Sabbath  day 
among  the  Puritans,  men  do  not  paint.  The  Puritan 
Sunday  had  a  great  many  features  in  it  that  were  rude 
and  hard  ;  but  in  the  reaction  we  were  going  as  far  the 
other  way.  .  .  .  Although  certain  superstitious  fears 
that  I  had  detract  somewhat  from  my  thought  of  the 
Sabbath  of  my  childhood,  yet  the  thought  of  my  father 
and  mother  remains  ;  the  sanctity  of  that  day  remains  ; 
its  stillness  remains.  When  I  waked  up  in  the  morn- 
ing and  found  the  Sabbath  morning's  sun  pouring  full 
into  my  room,  it  was  the  carpet  on  the  floor  and  the 
paper  on  the  wall  ;  for  there  were  none  other  but  the 
golden  sunlight.  When  I  remember  the  voice  of  the 
cock  (and  there  were  no  wheels  rolling  to  disturb  the 
shrill  clarion  tones)  ;  when  I  remember  how  deep  the 
heaven  was  all  the  day  ;  when  I  remember  what  a 
strange  and  awe-inspiring  sadness  there  was  in  my 
little  soul  ;  when  I  remember  the  going  down  of  the 
sun  and  the  creeping  on  of  the  twilight  ;  there  is  not 
in  my  memory  anything  that  impresses  me  as  so  rich 
in  all  the  tropics  as  a  Christian  Sabbath  on  the    old 


IMPROVEMENT  OF   SABBATH   OBSERVANCE.      457 

Litchfield  hills.  My  children  have  not  that — woe  to 
me  ;  and  their  children,  I  am  afraid,  will  not  have  it  ; 
but  you  take  out  of  the  portfolio  of  my  memory  the 
choicest  engravings  if  you  take  away  from  me  the  old 
Puritan  Sunday  of  Connecticut.  Let  the  framework 
stand  ;  but  unite  with  it  a  better  usage.  Bring  into  it 
less  sanctity  of  the  superstitious  kind,  less  rigor,  less 
restriction,  but  more  love,  more  singing,  more  exulta- 
tion, more  life.  Make  the  Sabbath  honorable  and  joy- 
ful." 

Put  with  that  "  The  Cotter's  Saturday  Night"  as  a 
picture  of  the  opening  of  Scotland's  ancient  Sabbath  : 

"  The  cheerful  supper  done,  v/i'  serious  face 

They  round  the  ingle  form  a  circle  wide  ; 
The  sire  turns  o'er,  wi'  patriarchal  grace, 

The  big  ha'  Bible,  ance  his  father's  pride. 
They  chant  their  artless  notes  in  simple  guise  ; 

They  tune  their  hearts,  by  far  the  noblest  aim  : 
Perhaps  Dundee's  wild  waibling  measures  rise, 

Or  plaintive  Martyrs,  worthy  of  the  name. 

**  Then  kneeling  down,  to  Heaven's  eternal  King, 

The  saint,  the  father,  and  the  husband  prays  ; 
Hope  '  springs  exulting  on  triumphant  wing,' 

That  thus  they  all  shall  meet  in  future  days  : 
There  ever  bask  in  uncreated  rays. 

No  more  to  sigh,  or  shed  the  bitter  tear. 
Together  hymning  their  Creator's  praise, 

In  such  society,  yet  still  more  dear, 
Where  circling  time  moves  round  in  an  eternal  sphere. 

****** 
"  From  scenes  like  these  old  Scotia's  grandeur  springs, 

That  makes  her  loved  at  home,  revered  abroad  : 
Princes  and  lords  are  but  the  breath  of  kings, 

An  honest  man's  the  noblest  work  of  God." 

While  the  Sabbath  of  our  fathers  on  both  sides  the 
sea  was  far  better  than  the  extreme  of  laxity  to  which 


458  THE   SABBATH   FOR   MAN. 

we  have  pendulumed,  it  is  not  the  pattern  for  our 
children  in  all  respects.  One  of  the  good  (?)  resolu- 
tions of  Jonathan  Edwards  was,  "  Never  to  utter  any- 
thing that  is  sportive  or  matter  of  laughter  on  the 
Lord's-day. "  I  wonder  if  the  good  man  would  have 
thought  it  a  desecration  of  the  Sabbath  to  read  on 
that  day  Elijah's  satiric  speech  to  the  worshippers  of 
Baal  ;  or  Isaiah's  satire  on  those  who  carved  a  god 
out  of  one  end  of  a  log  and  burned  incense  to  it  with 
the  other  ;  or  the  Scriptural  picture  of  Ephraim  as  a 
cake  done  on  one  side  but  dough  on  the  other  ? 

One  of  the  printed  questions  to  which  I  secured  re- 
sponses from  about  two  hundred  persons  was,  "  What 
elements  of  the  Sabbath  observance  of  your  child- 
hood's home  now  seem  to  you  harmfully  severe?" 
Most  of  the  answers  were  about  like  this  one  from  a 
pastor  in  Salt  Lake  City:  "  None  whatever;  1  was  train- 
ed to  the  strictest  Scotch  observance,  and  those  days  are 
the  happiest,  brightest  in  my  memory.  I  thank  God 
and  my  parents  for  them."  Another  says  of  his  child- 
hood's Sabbath  in  Wales  :  **  It  was  free  without  license, 
and  sacred  as  Heaven."  "  I  can  never  forget,"  says  a 
Philadelphia  merchant,  active  in  Christian  work,  **  the 
family  gathering  on  Sunday  eve  and  the  instruction 
from  parents — the  old-fashioned  catechising."  An- 
other says  of  his  childhood  in  New  England  :  "  I  was 
handled  so  sensibly  on  the  Sabbath  that  I  did  not 
feel  it  any  hardship  to  properly  observe  the  day." 
Another  says  that  the  Sabbath  of  his  childhood  was 
*' a  cheerful,  helpful,  happy  day."  Another  says: 
"  None  of  the  restraints  upon  us  seem  now  needless 
or  severe,  yea  more,  I  would  be  thankful  now  if  I  had 
been  compelled  to  commit  to  memory  the  whole  book 
of  Proverbs,  half  of  the  Psalms,  and  some  one  of  the 


IMPROVEMENT  OF   SABBATH   OBSERVANCE.      459 

Four  Gospels."  "The  Puritan  Sabbath/*  says  an- 
other, "  is  one  of  the  most  delightful  memories  of  my 
childhood." 

Out  of  hundreds  answering  only  a  score  remember 
anything  from  the  Sabbath  of  their  childhood  that 
seems  now  "  harmfully  severe."  The  following  are 
their  answers.  One  says  :  "  Not  enough  social 
warmth."  Another:  "We  were  required  to  abstain 
from  play  and  pleasure,  but  no  pains  (or  very  little) 
was  taken  to  make  the  day  pass  agreeably.  If  the 
little  child  must  lay  aside  its  dolls  and  tops  it  should 
have  pictures,  Bible  stories,  songs,  etc.,  in  greater 
abundance.  Any  change  would  mark  the  day  as  un- 
like the  other  days  of  the  week."  Another  :  "  A  little 
too  great  rigor  and  severity  in  keeping  children  quiet, 
and  failing  to  give  them  suitable  reading  and  enjoy- 
ment." Another  :  "  In  my  old  home  in  Maine,  too 
many  meetings,  too  heavy  sermons,  too  long  prayers, 
and  too  doleful  faces."  Another  :  "  Was  not  allowed 
even  to  whistle  on  the  Sabbath."  Another  :  "  My 
limitations  as  to  Sunday  reading  were  stricter  than  I 
shall  impose  upon  my  children.  I  would  not  have 
been  allowed  to  read  '  Adam  Bede  '  or  *  The  Heart  of 
Midlothian.'  I  would  let  my  boy  read  them.  On  the 
whole,  the  Sunday  observance  of  my  childhood  was 
very  nearly  right."  Another:  "Undue  importance 
attached  to  simply  remaining  in-doors  when  out  of 
church."  Another:  "The  painfully  solemn  atmos- 
phere which  it  was  thought  necessary  to  surround  us 
with."  Another:  "  i.  Keeping  too  strictly  in-doors 
and  physically  too  quiet.  2.  Too  much  formal  read- 
ing of  Bible  by  young  children.  3.  Too  long  Sunday 
services,  for  children."  Another:  "  Painful  straining 
to  control  petty  details  of  thought  and  act,  instead  of 


460  THE   SABBATH   FOR   MAN. 

free,  joyous,  easy  attention  to  the  objects  of  the  day." 
Another  :  **  The  lack  of  material  in  papers  and  books, 
and  interest  of  the  parents  in  the  pleasure  of  the  chil- 
dren on  that  day  are  all  I  would  note.  The  day  was  a 
good  day,  but  barren.  It  lacked  bright  literature  and 
the  attention  of  parents." 

To  these  may  be  added  some  of  the  answers  to  a 
similar  question  about  overstrictness  in  Sabbath  ob- 
servance at  a  Chautauqua  conference  :  **  A  father  would 
not  allow  his  son  to  pick  up  a  chestnut  from  the 
ground  while  going  home  from  meeting.  A  minister 
would  not  allow  his  wife  to  wash  dishes.  A  mother 
would  not  cook  anything.  A  father  read  three  chap- 
ters in  the  Bible  for  family  prayer,  and  made  the 
children  sit  still  and  read  *  Baxter's  Saints'  Rest  '  all 
day.  Too  much  catechism.  Exclusion  of  all  litera- 
ture except  the  Bible.  A  minister  whipped  his  wife 
for  borrowing  eggs.  Lack  of  cheerful  conversation. 
No  sacred  and  instrumental  music  allowed.  Little 
children  not  allov/ed  to  sleep.  A  family  was  obliged 
to  eat  buckwheat  cakes  all  day  that  were  made  on  Sat- 
urday. A  boy  was  pounded  with  the  sole  of  a  boot 
because  he  washed  dishes." 

With  these  instances  of  overseverity  we  may  men- 
tion that  fatal  injury  was  done  to  Lord  Bolingbroke  in 
boyhood  by  the  well-intended  but  mistaken  act  of  his 
grandparent,  in  compelling  him  to  pass  his  Sabbaths 
in  reading  Dr.  Manton's  119  sermons  on  the  119th 
Psalm, 

One  of  Professor  Blackie's  stories  illustrates  the  un- 
due solemnity  with  which  the  Sabbath  is  still  observed 
in  parts  of  Scotland.  A  young  man  going  to  church 
one  Sabbath  with  an  old  gentleman  in  Skye  ventured 
to  remark,  after  they  had  walked  some  miles  in  silence, 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      461 

that  it  was  **  a  beautiful  day."  "  Yes,  indeed,  young 
man,"  answered  his  companion  ;  "it  is  a  very  beauti- 
ful day  ;  but  is  this  a  day  to  be  talking  about  days?" 
Another  distinguished  Scotchman  tells  of  a  lady  of  his- 
native  land  who,  being  out  for  a  walk  on  the  Sabbath, 
lost  her  hold  of  a  pet  dog,  and  so  asked  a  tipsy  Scotch- 
man near  at  hand  to  whistle  for  it.  He  replied,  with 
a  look  of  solemn  surprise,  "  Is  this  a  day  for  whust- 
ling?"  Mr.  Irving,  the  English  actor,  when  in  Bos- 
ton, related  that  once,  traveling  in  Scotland,  near  Bal- 
moral, he  met  an  old  Scotchwoman  with  whom  he 
spoke  of  the  Queen.  "  The  Queen's  a  good  woman," 
he  said.  "  I  suppose  she's  gude  enough  ;  but  there 
are  things  I  canna  bear."  "What  do  you  mean  ?" 
asked  Mr.  Irving.  "  Well,  I  think  there  are  things 
which  even  the  Queen  has  no  recht  to  do.  For  one 
thing,  she  goes  rowing  on  the  lak  on  Soonday  ;  and 
it's  not  a  Chreestian  thing  to  do  !"  "  But,  you  know, 
the  Bible  tells  us — "  "  I  knaw, "  she  interrupted, 
angrily.  "  I've  read  the  Bible  since  I  v/as  so  high, 
an'  I  knaw  ev'r}^  word  in't.  I  knaw  aboot  the  Soon- 
day  fishing  and  a'  the  other  things  the  good  Lord  did  ; 
but  I  want  ye  to  knaw,  too,  that  I  don't  think  any  the 
more,  e'en  of  Him,  for  a-doin'  it." 

It  would  seem  that  some  have  read  the  Command- 
m^ent,  "  Remember  the  Sabbath  day  to  keep  it 
gloomy.''  No  wonder  a  child  called  a  Sabbath  of  that 
sort  "  such  a  dim  day  !"  To  keep  a  child,  in  whom 
God  has  written  the  law  of  activity,  sitting  still  most 
of  the  time  for  a  dozen  hours  because  it  is  the  Sab- 
bath, is  to  violate  one  of  God's  laws  in  a  vain  effort  to 
keep  another.  Sanctity  must  not  be  allowed  to  de- 
generate into  sanctimoniousness.  Although  the  chief 
danger  of  to-day  is  from  overlaxity  in  Sabbath  observ- 


462  THE   SABBATH   FOR  MAN. 

ance,  in  the  home  as  well  as  everywhere  else,  there  are 
a  few  parents  even  now  who  need  to  be  cautioned 
against  a  Sabbath  of  don'ts  rather  than  delights,  pat- 
terned after  the  Puritans  or  Covenanters  rather  than 
after  Christ  and  the  Apostles.  Tertullian  and  others 
tell  us  that  the  early  Christians  made  it  a  day  of  re- 
joicing. In  after  days  of  unfaithfulness  rejoicing  be- 
came frivolity,  and  Puritan  reformers  reacted  to  the 
other  extreme  of  severity.  On  the  return  swing  from 
Puritanic  severity  we  must  not  stop  at  frivolity,  but  go 
back  to  the  brightness  of  the  early  Lord's-day,  and  put 
it  before  the  children  as  the  "  day  of  all  the  days  the 
best."  Let  it  be  looked  forward  to  as  a  serious  but 
not  a  solemn  day,  the  day  of  best  clothes,  and  best 
looks,  and  best  words,  and  best  thoughts  ;  the  day  in 
the  home  as  well  as  the  church  ;  the  children's  day 
with  the  earthly  father  as  well  as  the  Heavenly 
Father  ;  the  day  of  new  books  and  especially  glad  talks 
around  the  Book  ;  the  day  of  peaceful  worship  at 
church  and  in  the  '' Sunny -^z\\.ooV  **  This  is  the  day 
which  the  Lord  hath  made  ;  we  will  rejoice  and  be 
glad  in  it." 

A  little  book,  entitled  "  Four  Ways  of  Keeping  the 
Sabbath,"  by  Mrs.  H.  Beecher  Stowe,  describes  as 
the  first  way  the  old  Puritan  one.  It  is  described 
from  the  point  of  view  of  a  man  who  had  been  bred  in 
it.  He  told  how  all  the  family  had  to  stand  up  in  a 
row  and  repeat  the  catechism  ;  and  how  one  of  them, 
who  was  rather  mischievous,  was  delighted  when  a 
daddy-long-legs  fluttered  to  his  book,  causing  furtive 
glances  all  around.  The  father  and  mother  were  very 
sincere,  although  very  rigid,  and  the  children  grew  up 
to  respect  and  esteem  them.     The  next  case  was  one 


IMPROVEMENT   OF   SABBATH   OBSERVANCE,      463 

of  a  father  and  mother  who  got  up  late  on  Sunday 
mornings,  and  sent  their  children  late  to  school  ;  and 
everything  was  slipshod  in  the  family.  The  third  case 
was  that  of  a  Christian  who  took  his  children  carefully 
to  service  on  the  Sabbath  morning,  and  in  the  after- 
noon for  a  walk  or  a  row  on  the  lake.  Then  it  was 
suggested  to  him  that,  as  he  walked  along,  he  might 
instruct  his  children  with  regard  to  the  works  of  God 
and  the  love  of  Christ  ;  but  the  neighbors,  Jack  and 
Bill,  might  say  :  "  Well,  if  this  gentleman  spends  the 
afternoon  in  rowing  on  the  water  or  taking  the  air  and 
the  sunlight,  we  may  give  the  whole  day  to  such  occu- 
pations." Then  comes  the  fourth  way  of  keeping  the 
Sabbath.  A  gentleman  goes  to  see  his  old  friend,  the 
boy  who  used  to  catch  the  daddy-long-legs.  He  sees  a 
little  boy  the  very  image  of  the  father,  and  the  child 
says  :  **  Come  in  ;  we  are  expecting  you.  We  have 
got  such  beautiful  books,  and  they  are  all  about  Sun- 
day." When  the  father  comes  in,  he  says  :  "  Yes,  I 
know  my  parents  were  very  good  people,  and  they 
firmly  believed  in  the  Fourth  Commandment  ;  but 
they  did  not  make  Sunday  interesting,  and  I  was  re- 
solved that  when  I  grew  up  I  would  make  it  interest- 
ing to  my  children,  and  so  I  have  got  a  number  of 
•nice  books  with  pictures  in  them,  all  for  Sunday,  and 
all  bearing  on  the  Bible." 

Let  the  Sabbath  be  in  its  joyousness  the  5«;2day, 
the  brightest  and  best  of  the  week,  as  much  more 
gladsome  than  Saturday  and  Monday,  as  the  sun  is 
brighter  than  Saturn  or  the  moon — not  the  starlight  or 
moonlight  of  the  week,  but  its  high  noon  of  abound- 
ing joy,  a  day  to  be  hailed  by  childhood  with  the 
song  : 


464  THE   SABBATH   FOR   MAN. 

"  Welcome,  delightful  morn, 

Sweet  Day  of  Sacred  Rest  ! 
I  hail  thy  kind  return. 

Lord,  make  these  moments  blest  ; 
From  the  low  train  of  mortal  toys, 
I  soar  to  reach  immortal  joys." 

Let  the  Sabbath  be  made  a  red-letter  day  in  the 
home,  as  on  the  calendars,  by  adopting  the  custom  of 
some  families  in  which  trifling  presents  are  made  on 
each  Sabbath  at  the  breakfast-table  ;  or  by  having,  as 
other  families  do,  some  unusual  luxury  at  table,  such 
as  fruit  or  nuts,  that  can  be  had  without  depriving 
cook  or  confectioner  of  their  Sabbath  of  rest,  or  mar- 
ring the  children's  health.  I  know  of  a  family  where 
the  wife  goes  twice  to  church,  and  teaches  in  the  Sab- 
bath-school, besides  doing  her  own  work,  but  she 
often  has  a  v/arm  turkey  dinner  or  chicken  dinner, 
nevertheless,  proving  that  the  Sabbath  need  not  have 
a  scanty  table  even  if  everybody  goes  to  church. 

But  the  one  chief  gift  and  luxury  of  the  Sabbath, 
that  makes  it  "  the  pearl  of  days"  in  many  homes,  is 
that  on  that  day  the  father  is  at  home  with  his  chil- 
dren. A  little  boy  said  one  Sabbath,  "  Mamma,  I 
s'pose  they  call  this  a  holy  day  because  it's  such  a 
loving  day?"  "Why,  every  day  is  a  loving  day,'* 
said  his  mother.  "  I  love  father,  and  father  loves  me, 
and  we  both  love  you  and  baby  every  day,  as  well  as 
on  the  Sabbath  day."  "  Ah,  but  you  haven't  time  to 
sayso,"  answered  Willie,  "  and  father  can  not  take  me 
to  hear  the  minister  and  singing  on  other  days,  and 
he  can  not  'muse  me  on  his  knee,  and  talk  to  me  about 
good  boys  and  men.     Oh,  mother,  ifs  a  hvmg day," 

Mary  Blake,  writing  in  TIic  Century,  shows  forcibly 
that  on  the  piinciplc  of  rest  by  change,  the  mother, 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      465 

who  is  occupied  with  the  care  of  the  children  all  the 
week,  ought  to  be  mostly  relieved  of  it  on  the  Sabbath 
by  the  father,  to  whom  talks  and  walks  with  his  chil- 
dren ought  to  be  a  restful  change  from  week-day  busi- 
ness, besides  meeting  a  want  in  the  children's  upbring- 
ing. Of  this  last  she  says  :  **  We  hear  a  great  deal  of 
the  value  of  the  mother's  influence  ;  the  father's  ought 
to  be  just  as  valuable.  The  children  need  the  invigo- 
rating influence  of  another  mind,  fresh  from  a  new 
sphere  of  thought  and  action.  Papa's  stories  are 
different  from  mamma's,  and  so  refresh  the  children. 
While  the  weary  mother  steals  away,  out  of  all  the 
children's  chatter  and  confusion  (so  necessary  and  yet 
so  wearisome  when  you  hear  it  all  the  time)  for  a 
precious  quiet  hour  or  two  all  by  herself,  she  has  the 
inexpressible  comfort  of  feeling  that  the  children  are 
not  left  to  hear  the  gossip  of  servants,  but  are  being 
taught  in  some  things  even  better  than  she  could  do 
it.  Our  younger  children  are  sometimes  too  much 
left  to  feminine  influence.  Day  and  Sunday-school 
teachers  are  almost  always  women  ;  good  and  faithful 
ones  they  may  be,  but  the  children  need  the  masculine 
element  of  strength  and  enterprise  to  supplement  the 
feminine  teachings  of  docility  and  gentleness.  One 
balances  and  completes  the  other.  The  girls  ought  to 
be  stimulated  and  strengthened  in  character  by  con- 
tact with  their  father's  mind  ;  the  boys  should  learn 
from  his  example  what  true  manliness  is.  They  see 
sham  manliness  enough  every  week-day  among  their 
school-fellows.  To  our  busy  business  and  workingmen, 
Sunday  is  the  only  time  they  have  to  really  reach  their 
children.  The  fact  that  papa  is  to  be  at  home  all  day 
ought  to  be  the  biggest  and  best  treat  of  the  whole 
happy  Sunday-time.     I  heard  a  four-year-old  tot  say, 


466  THE   SABBATH   FOR   MAN. 

last  night,  in  the  midst  of  the  bedtime  frolic  :  *  Oh, 
isn't  it  most  time  for  Thunday  to  come  again  ?  I 
think  Thunday  is  the  bethtest  of  all.'  " 

Another  writes  :  "  We  know  a  household  in  which 
the  Sunday  is  hardly  over  before  the  little  ones  begin 
the  inquiry,  *  Mamma,  when  will  it  be  Sunday 
again  ?  '  To  these  children  Sunday  is  the  '  red-letter  ' 
day  of  the  week,  looked  forward  to,  and  backward  to, 
on  every  other  day.  And  this,  because  on  Sunday 
they  have  their  father  at  home  all  day.  This  wise 
father  makes  Sunday  the  children's  day.  He  dis- 
misses his  business  cares,  gathers  his  children  close 
about  him,  listens  to  their  histories  of  the  week,  reads 
to  them,  or  talks  to  them,  or  walks  with  them.  He  is 
making  beautiful  associations  to  cluster  about  this 
beautiful  day." 

In  the  light  of  these  loving  home  pictures  I  wish  to 
protest  against  the  inherent  impropriety  and  intrusive- 
ness  of  Sunday  visits.  They  cause  Sunday  traveling 
and  so  Sunday  work  ;  they  keep  from  the  house  of 
God  on  Sabbath  afternoons  and  evenings  many  who 
would  have  attended  but  for  visitors  who  egotistically 
substitute  their  gossip  for  the  services  of  God's  house, 
and  keep  at  home  those  who  are  secretly  vexed  at  their 
ill-timed  calls  ;  but  worse  than  all  this,  Sunday  visit- 
ing (except  sometimes  within  one's  own  family)  is  an 
offensive  interference  with  home  life  on  the  only  day 
when  all  the  family  can  enjoy  each  other's  fellowship. 
It  is  assuming  much  to  expect  a  real  welcome  as  a 
Sunday  visitor  on  the  only  day  of  the  week  when  a 
husband  can  be  with  his  wife  and  children,  and  when 
your  visit  will  interfere  with  both  his  duty  and  his 
privileges  in  their  society.  The  Sabbath  is  not 
**  Visitor's  day,"  but  "  Home  day." 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      467 

A  revival  of  home  religion  is  the  key  to  the  difficult 
question  of  Sabbath  observance. 

''Shall  children  play  on  Simday  ?  Certainly  not  on 
the  street^  where  on  that  day,  more  than  any  other, 
they  will  have  an  assorted  lot  of  bad  company,  includ- 
ing chiefly  untrained,  neglected  and  bad  children,  who 
are  unconsciously  practising  for  the  jail.  It  is  said 
that  the  Devil  tempts  an  idle  man,  but  the  parent  who 
leaves  a  child  on  the  Sabbath  to  follow  his  own  devices 
on  the  street,  tempts  the  Devil.  *'  A  child  left  to  him- 
self bringeth  his  mother  to  shame."  If  such  a  child 
does  not  turn  up  in  the  courts  it  will  not  be  for  lack 
of  abundant  opportunity.  And  here  it  should  be  said 
that  many  a  boy  who  is  se^it  rather  than  taken  to  the 
Sabbath-school  by  his  parents,  really  goes  quite  as 
often  to  the  Devil's  Sunday-school  in  the  streets, 
spending  his  missionary  nickel  for  candy  and  cigar- 
ettes, and  his  time  in  play.  The  best  remedy  for  this 
evil  is  that  parents  should  go  with  their  boys  to  Sab- 
bath-school either  as  teachers  or  as  members  of  adult 
classes,  and  thus  not  only  prevent  the  occasional  tru- 
ancy of  the  "  small  boy,"  but  also  the  entire  abandon- 
ment of  the  Sabbath-school  by  the  "  after-boy,"  who 
at  sixteen  does  not  think  it  manly  to  stay  in  a 
"school"  which  he  is  made  to  feel  by  his  parents' 
absence  is  only  a  "  children's  institution."  The  best 
way  to  keep  young  men  in  the  Sabbath-school  at  the 
very  age  when  they  need  it  most,  is  to  put  a  hedge  of 
adult  classes,  filled  with  their  parents,  between  them 
and  the  door.  The  next  best  remedy  for  the  truancy 
of  Sabbath-school  boys  is  for  every  superintendent  to 
provide  his  teachers  with  blanks  by  which  the  attend- 
ance and  contributions  of  each  scholar,  except  adults. 


468  THE   SABBATH   FOR   MAN. 

may  be  reported  through  the  mail  quarterly  or  monthly 
to  the  parents.  A  third  remedy,  which  may  be  used 
with  or  \vithout  the  second,  is  to  provide  each  mem- 
ber of  the  school  quarterly  with  small  numbered 
envelopes,  such  as  are  used  for  weekly  collections  in 
churches,  in  which  parents  may  put  the  missionary 
dime  or  nickel  and  seal  it  tip  *'  so  that  it  may  not  get 
lost  on  the  way  to  Sabbath-school,"  and  so  that  the 
treasurer  of  the  Sabbath-school  can,  at  his  home, 
credit  each  person  by  their  number  with  what  is  paid. 
Where  such  an  envelope  system  has  been  adopted  col- 
lections have  been  doubled,  which  means  more  than 
the  saving  of  money, — it  means  prevention  of  Sab- 
bath-breaking and  conscience-breaking  by  little  em- 
bezzlers who  were  not  before  sufficiently  protected 
against  temptation. 

To  return  to  the  subject  of  children  being  left  to 
themselves  out  of  doors  on  the  Sabbath,  I  recall  the 
arrest,  in  1884,  in  New  York,  of  ten  well-dressed  boys, 
whose  ages  ranged  from  eight  to  fourteen,  for  Sunday 
gambling  and  other  crimes.  It  was  said  by  the  officer 
arresting  them  that  **  as  boys  were  not  allowed  to  play 
base-ball  on  Sunday  the)^  had  no  choice  except  be- 
tween the  gambling-den  and  the  street."  Evidently  the 
officer  and  "  the  indignant  mothers"  had  forgotten  that 
for  boys  on  the  Sabbath  there  is  "  no  place  like  home." 

Few  will  defend,  though  may  allow,  the  playing  of 
children  on  the  street.  But  shall  cJiildreii  play  on  Sun- 
day in  the  home  ?  Some  devoted  and  intelligent 
Christian  mothers  say,  "  Yes,  only  let  them  be  Sunday 
plays."  A  little  fellow  unconsciously  expressed  the 
children's  demand  for  something  of  this  sort  by  asking 
a  minister,  whose  visit  led  his  parents  to  forbid  him  to 
play  on  that  particular  Sunday,  *'  Please,  mister,  can't 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      469 

we  have  a  little  spiritual  fun?'^  The  Christian 
mothers  to  whom  I  refer  have  conceived  a  plan  by 
which  to  give  the  active,  restless  little  ones  "  spiritual 
fun"  on  the  Sabbath,  without  allowing  them  to  lose 
sight  entirely  of  the  sacredness  of  the  day.  They  do 
this  by  providing  what  they  call  "Sunday  plays," 
which  are  brought  out  on  that  day  only,  and  are  in 
every  case  connected  with  Bible  stories  and  sacred 
subjects — such  as  the  picture  puzzle  of  Christ  blessing 
little  children,  a  picture  of  that  scene  being  pasted 
upon  card-board  and  cut  up  into  small  pieces  of  varied 
form,  which  are  to  be  fitted  together  again.  Other 
sacred  pictures  are  used  in  the  same  way  ;  also  a  map 
of  Palestine.  Among  the  most  popular  of  Sunday 
plays  are  "  Noah's  Ark,"  '*  Pilgrim's  Progress  Puzzle," 
and  a  box  representing  the  Bible  as  "  The  Divine 
Library"  of  little  books.  Asa  Bullard,  for  half  a 
century  editor  of  a  religious  paper  for  children,  uses 
illustrated  Scripture  cards  and  blocks  covered  with 
religious  pictures,  as  Sabbath  plays,  putting  them  away 
on  all  other  days.  Playing  church,  and  playing  Sab- 
bath-school, building  a  meeting-house  or  a  Bible  build- 
ing of  any  kind,  all  belong  in  this  list  of  Sabbath  plays. 
A  mother  tells  of  one  of  her  boys  who  on  the  Sabbath 
amuses  and  instructs  the  younger  children  by  cutting 
out  all  kinds  of  objects  to  illustrate  the  Bible.  With 
such  a  faculty  he  makes  real  to  the  minds  of  his 
brothers  and  sisters  many  events,  for  instance,  **  Pha- 
raoh's host  pursuing  the  Israelites  through  the  passage 
in  the  Red  Sea,"  by  using  larger  papers  heaped  up 
like  walls  on  each  side  representing  the  water,  which 
are  thrown  down  and  swallow  up  the  "  chariots  and 
the  horsemen,"  also  represented  by  paper,  but.  cut  in 
shape  resembling  somewhat  the  original. 


470  THE   SABBATH   FOR   MAN. 

Those  who  advocate  Sabbath  plays  for  children  are 
generally  aware  of  the  caution  that  is  necessary  in 
order  to  do  it  in  such  a  way  as  to  distinguish  the  Sab- 
bath as  a  Sacred  Day.  A  writer  in  the  Sunday-School 
Times  z^ys  :  "  If  you  want  to  entertain  children  in  the 
best  way  Sunday  afternoon,  you  must  give  yourself  up 
to  the  business  ;  and  you  must  prepare  for  it  before- 
hand. You  must  sit  down  with  them,  and  tell  them 
fitting  stories,  or  read  to  them  in  language  which  they 
can  understand  and  enjoy.  Or  you  can  have  a  little 
Sabbath-school  of  your  own,  with  its  singing,  and  its 
lessons,  and  its  maps,  and  its  blackboard  or  slate,  and 
its  object  illustrations  ;  and  all  the  children  can  have 
a  part  in  this.  Or  you  can  set  one  group  of  the  chil- 
dren at  examining  a  book  of  Bible  pictures,  or  one  child 
at  explaining  such  pictures  to  two  or  three  others  ; 
and  another  group  at  a  lesson  of  Scripture  cards,  with 
their  stories  or  simple  questions  and  answers.  The 
very  little  children  can  have  their  Scripture  pictures, 
or  models,  or  blocks,  or  dissected  maps — all  different 
from  week-day  playthings,  and  known  to  them  to  be 
so.  Then  again  the  children  can  be  set  at  picking  out 
Bible  places,  or  Bible  characters,  and  arranging  them 
alphabetically  ;  or  they  can  have  a  share  in  the  endless 
number  of  Bible  puzzles  or  curious  Bible  questions,  of 
which  there  are  published  collections.  Of  course 
there  must  be  a  variety,  a  changing  from  one  plan  to 
another,  hour  by  hour  as  well  as  week  by  week.  And 
this  will  tax  the  patience  and  the  endurance  of  any 
parent.  But  there  is  no  other  way  of  doing  the  best 
for  children  in  their  religious  training  than  giving  time 
and  strength  to  them,  as  well  as  love." 

It  is  answered  by  those  who  object  to  Sabbath  plays 
that   if    "  children    need   a  mother  or  older  sister   to 


IMPROVEMENT   OF   SABBATH    OBSERVANCE.      47 1 

direct  their  plays  into  proper  channels,"  that  mother 
or  sister  can  more  safely  and  almost  as  easily  interest 
the  children  in  Bible  stories,  good  books  and  sacred 
songs,  without  destroying  the  couplet, 

"  I  must  not  work,  I  must  not  play, 
Upon  God's  Holy  Sabbath  day." 

It  is  certainly  a  fact,  that  in  many  homes  where  all 
Sunday  play  is  prohibited,  children  say,  "  Sunday  is 
just  the  nicest  day  we  have,  if  we  don't  play."  Such 
a  result  can  only  be  secured  by  consecrated  ingenuity 
and  much  self-sacrifice  and  courage  on  the  part  of  the 
parents.  For  instance,  they  must  not  allow  the  giving 
or  receiving  of  intrusive  Sunday  visits  to  rob  the 
children  of  their  guidance  in  their  Sabbath  joys.  In 
any  case,  it  is  certain  that  there  is  no  day  in  which 
children  need  so  much  guidance  as  on  the  Sabbath,  no 
day  in  which  parents  need  more  of  the  spirit  of  Him 
who  **  pleased  not  Himself." 

Richter  said  he  would  speak  the  name  of  God  to  a 
child  only  at  grand  moments,  meaning  doubtless  when 
a  child  was  gazing  with  awe  upon  mountains,  or  the 
ocean,  or  a  thunder-storm,  or  the  sunset,  that  he 
might  thus  cultivate  reverence.  Parents,  whether  by 
Sabbath  plays  or  without  them,  should  make  every 
Sabbath  whisper  reverently  to  the  heart  of  childhood 
the  sacred  name  of  GOD. 

There  is  danger  that  if  children  are  left  to  them- 
selves in  their  Sabbath  plays  they  will  imitate  older 
Sabbath  desecrators,-or  at  least  go  to  playing  railroad, 
as  one  little  boy  did,  under  the  excuse  of  running  "  a 
Sunday  milk  train,"  or  playing  store  with  the  pretence 
of  its  being  only  **  an  apothecary's  shop." 

The  distinction  between  the  Sabbath  and  other  days 


472  THE   SABBATH   FOR   MAN. 

ought  to  be  very  marked  at  the  piano,  as  in  one  board- 
ing-house in  New  York,  which  has  this  sign  put  up 
with  each  recurrence  of  the  Sacred  Day  ;  "  Only 
sacred  music  to  be  played  on  the  Sabbath."  Such  a 
rule  should  prevail  in  every  home,  not  for  its  own  sake 
only,  but  in  courteous  consideration  for  the  neighbor- 
hood also. 

Many  will  theoretically  object  to  these  "  Sunday 
plays"  and  then  allow  their  children  to  play  on  that 
day  exactly  as  on  other  days,  except,  perhaps,  that 
they  must  play  at  home.  If  children  are  to  be  allowed 
any  plays  at  all  on  the  Sabbath  it  is  better  they  should 
be  '*  Sunday  plays,"  used  in  such  a  way  as  to  "  dis- 
tinguish" the  day  from  all  others  ;  but  it  is  perhaps 
best  of  all  to  provide  for  a  child's  instinct  of  activity 
on  the  Sabbath  in  ways  that  no  less  pleasantly  but 
more  emphatically  "  distinguish"  the  day.  Going  and 
coming  from  church  and  Sabbath-school,  with  the 
changeful  exercises  of  the  latter,  followed  by  the  hour 
or  two  with  the  new  Sabbath-school  papers  and  books, 
and  the  quiet  walk  with  father,  who  is  on  other  days 
**  such  a  stranger"  to  the  children,  and  an  hour's 
bright  talk  around  the  big  Bible  about  the  Sabbath- 
school  lesson  or  some  Bible  story,  with  the  necessary 
eating  and  dressing,  fills  up  the  day  pleasantly  without 
play,  and  marks  it  by  that  sign  as  a  special  day. 

Rev.  Willard  Scott,  of  Omaha,  pictures  such  a  Sab- 
bath in  suggestive  detail  :  "  Sunday  should  be  the 
family's  own  day,  spent  alone, — no  company, — in 
church,  at  home,  in  walks  if  thought  best, — but  the 
communion  day  between  parents  and  children.  It 
should  be  the  best  of  the  week.  I  would  outline  the 
day  thus  :  i.  Rise  as  early  as  usual  and  promptly 
attend    to   the   morning's   duties.     [Let   the   Fourth 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      473 

Commandment  be  repeated  every  Sabbath  morning  at 
breakfast.]  2.  Let  family  worship  be  expanded  by 
singing",  responsive  reading,  brief  comments  on  the 
Scripture,  etc.,  making  a  service  of  twenty  minutes 
out  of  it — often  u^ing  the  Sabbath-school  lesson. 
3.  Prepare  for  service  and  attend, — the  whole  family 
in  church  and  Sabbath-school.  4.  Have  a  good  din- 
ner, the  best  possible,  so  that  it  doesn't  keep  any  one 
from  church.  Eat  long  and  with  enjoyment, — the  talk 
being  upon  the  services,  etc.  I  would  make  it  the 
meal  of  the  meals.  5.  After  that  let  any  one  who  is 
sleepy  take  a  nap,  or  spend  the  time  better  in  reading 
bright  books  or  papers,  or  in  talk  or  walk, — if  in  walks, 
in  private  places,  not  in  public  roads  or  parks.  Driv- 
ing is  not  good,  usually.  The  object  is  pleasure  in 
company  and  conversation,  in  thoughts  of  God  and 
home.  6.  At  tea-time  let  a  lunch  be  passed  around, 
with  no  formality,  but  a  good,  tasty  lunch,  followed 
by  a  home  service,  recitation  of  verses,  hymns  or 
creeds,  singing,  a  bright  story  read  one  for  all,  prayer, 
and  early  to  bed.  Our  evening  church  services  are 
ideally  out  of  place.  We  seem  to  require  them, 
things  being  as  they  are,  but  they  have  many  draw- 
backs. The  children  can't  go,  and  the  parents  should 
not  leave  them.  I  wish  all  would  and  could  attend  in 
the  morning,  and  then  we  should  need  no  evening 
service  ;  but  the  young  folks  and  our  city  habits  seem 
to  compel  it.  Sunday  should  be  ih.^  family  day.  All 
should  be  together  and  join  in  everything,  with  no 
diversions,  for  we  know  too  little  of  each  other,  have 
too  few  points  in  common." 

In  teaching  children  the  blessedness  and  sacredness 
of  the  Sabbath  nothing  is  trivial.  A  light  touch  may 
destroy  the   beauty  of  the  sculptor's  soft    image   in 


474  THE   SABBATH   FOR   MAN. 

cla}^  or  a  few  such  touches  make  it  a  joy  and  wonder. 
"  We  begin  to  teach  our  children  the  observance  of 
Sunday  by  simple  acts  ;  the  putting  by  of  mother's 
work-basket,  the  general  setting  to  rights  on  Satur- 
day." Some  of  us  can  remember  how  it  increased  our 
awe  for  God's  Day  that  our  mothers  prepared  their 
Sabbath  food  on  Saturday,  and  that  our  fathers  left 
not  so  much  as  the  blacking  of  boots  or  shaving  to  mar 
the  Sabbath  rest  for  themselves  or  any  of  the  house- 
hold,— walking  to  church  rather  than  keep  horse  or 
driver  from  their  portion  of  rest,  and  eating  plainer 
fare  than  other  days  lest  a  Sabbath  feast  should  be 
soured  with  the  thought  that  it  cost  some  one  their 
God-given  right  to  a  day  for  conscience. 

On  the  other  hand,  the  driving  up  at  the  door  on 
the  Sabbath  of  the  Sunday  carriage  or  the  Sunday  ice- 
cream wagon  helps  to  mar  the  Sabbath  in  a  child's 
heart.  "  Please,  father,  is  it  wrong  to  go  pleasuring 
on  the  Lord's-day  ?  My  teacher  says  it  is. "  **  Why, 
child,  perhaps  it  is  not  exactly  right."  "  Then  it  is 
wrong,  isn't  it,  father?"  "Oh,  I  don't  quite  know  that, 
if  it  is  only  once  in  a  while."  "  Father,  you  know  how 
fond  I  am  of  sums  ?"  "  Yes,  John,  I'm  glad  you  are. 
I  want  you  to  do  them  well,  and  be  quick  and  clever 
at  figures  ;  but  why  do  you  talk  of  sums  just  now?" 
"  Because,  father,  if  there  is  one  little  figure  put 
wrong  in  a  sum  it  makes  it  all  wrong,  however  large 
the  amount  is."  "To  be  sure,  child,  it  does." 
"  Then  please,  father,  don't  you  think  if  God's  Day  is 
put  wrong  now  and  then  it  makes  all  wrong?"  "  Put 
wrong,  child — how  ?"  "  I  mean,  father,  put  to  a  wrong 
use?"  "  That  brings  it  very  close,"  said  the  father, 
as  rf  speaking  to  himself  ;  and  then  added  :  "  John,  it 
is  wrong  to  break  God's  Holy  Sabbath.      He  has  for- 


IMPROVEMENT   OF   SABBATH   OBSERVANCE.      475 

bidden  it,  and  your  teacher  was  quite  right.  *  Re- 
member the  Sabbath  day  to  keep  it  holy.'  "  A  dress- 
maker told  her  little  niece  one  Sabbath  morning  to 
take  a  bundle  under  her  shawl  to  one  of  her  customers, 
adding,  '*  Nobody  will  see  you."  The  child  looked 
up  earnestly  and  asked,  "  But,  aunt,  isn't  it  Sunday 
under  my  shawl?"  I  have  known  the  sanctity  of 
God's  Day,  as  learned  from  the  Bible,  to  be  blotted 
sadly  in  a  child's  heart  by  a  father's  thoughtless 
and  needless  patronage  on  the  Sabbath  of  a  candy- 
store. 

In  this  connection  the  following  extract  from  the 
report  of  a  conference  on  Sabbath  Observance  at 
Chautauqua  will  be  found  suggestive.  Dr.  J.  H.  Vin- 
cent said  :  "  Let  us  name  some  of  the  things  that  may 
be  done  on  Saturday  night  in  connection  with  prepar- 
ing for  the  Sabbath."  The  following  were  named  : 
"  Blacking  boots  ;  coffee  grinding  ;  clothes  all  ar- 
ranged ;  marketing  all  attended  to  ;  Sunday-school 
lessons  learned  ;  bathing  done  ;  Sunday  morning's 
paper  read  on  Saturday  night."  Whereupon  Dr.  Vin- 
cent said  :  "In  our  homes  all  the  boys  should  take  a 
good  bath  Saturday  night,  clean  clothes  piled  up,  each 
set  in  its  proper  place  ;  shoes  blacked.  *  Tom,  you 
black  the  children's  shoes  ;  John,  you  black  Tom's  ; 
help  each  other.  And,  John,  you  are  the  oldest, — 
you  black  father's.'  Tom's  clean  clothes  on  the 
chair  ;  clean  shoes  under  it  ;  hair  trimmed  and  every- 
thing ready,  and  he  goes  to  bed  early  on  Saturday 
night  as  a  preparation  for  to-morrow.  Strict  }  No, 
systematic.  An  object  lesson.  A  clean  boy,  a  clean 
day,  clean  clothes,  clean  shoes.  God  help  him  to 
make  a  clean  record  !  And  that  little  ministry  from 
the  earliest  childhood  throws  a  sanctity  about  the  day 


476  THE   SABBATH   FOR   MAN. 

and  connects  personal  cleanliness  with  that  higher  in- 
fluence of  his  life,  and  the  Sabbath  day  becomes  the 
cleanest  and  the  brightest  day  of  all  the  week.  There 
is  nothing  very  rigid  about  that.  That  is  the  way  I 
was  trained  up." 

Does  the  reader  say,  **  These  are  trifles?"  So  said 
a  thoughtless  critic  of  the  minute  touches  here  and 
there  on  a  great  statue  with  which  Michael  Angelo 
had  occupied  the  month  since  the  critic's  previous 
visit.  ''Yes,"  said  the  master  artist,  "but  trifles 
make  perfection,  and  perfection  is  no  trifle." 

An  incident  of  a  father  and  his  son  is  full  of  sug- 
gestiveness  in  this  connection.  "  He  was  an  upright 
business  man.  In  his  heart  he  believed  the  religion 
of  Christ  to  be  true.  But  he  was  very  busy,  and  when 
Sunday  came  he  was  thoroughly  tired.  He  became 
interested,  too,  in  his  Sunday  paper  ;  so  he  gradually 
dropped  off  going  to  church.  His  wife  went  regularly, 
and  sometimes  the  children.  One  morning,  just  after 
his  wife  had  set  out,  he  was  comfortably  seated  read- 
ing the  money  article,  when  he  heard  his  boys  talking 
in  the  next  room.  Said  eight -year-old  Willie  :  *  When 
you  grow  up,  shall  you  go  to  church  as  mother  does, 
or  stay  at  home  like  father?'  'I  shall  do  neither,' 
said  the  older  one,  decidedly.  *  When  I'm  a  man,  I 
shall  have  my  horses  and  be  on  the  road  Sundays  and 
enjoy  myself.'  The  newspaper  suddenly  lost  its  at- 
traction. Between  the  father  and  it  there  came  a 
picture  of  his  boys  associating  with  loose  men  and 
drifting  into  a  godless,  reckless  life  ;  and  of  himself 
looking  on,  in  his  old  age,  at  the  fruit  of  his  self- in- 
dulgence. Five  minutes  after  he  was  rapidly  walking 
toward  the  church.  When  the  service  was  over  his 
wife,  coming  down  the  aisle,  saw  him  waiting  at  the 


IMPROVEMENT   OF  SABBATH    OBSERVANCE.      477 

door.  There  was  a  questioning,  glad  surprise  in  her 
eyes  ;  but  he  only  remarked  that  he  had  taken  a  walk, 
and  thought  he  would  join  her  on  the  way  home. 
Next  Sunday,  however,  the  whole  family  were  in  their 
pew,  and  all  the  rest  of  the  day  there  was  a  kind  of 
peace  about  the  house  that  reminded  him  of  his  boy- 
hood's days  in  his  father's  home.  And  who  will  say 
that  he  was  the  less  fitted  for  another  week  of  business 
life  by  this  share  in  the  services  of  God's  house,  in- 
stead of  *  staying  at  home  all  Sunday  to  rest '  ?"  For 
the  sake  of  your  children,  if  not  for  your  own  sake, 
**  Remember  the  Sabbath  day  to  keep  it  holy." 

Our  strongest  hope  for  an  improved  Sabbath  lies  in 
creating  a  greater  reverence  for  it  in  the  next  genera- 
tion, while  it  lies  plastic  in  our  hands  in  the  childhood 
of  to-day.  As  in  beleaguered  Lucknow,  with  ferocious 
Sepoys  all  about  it, — and  beneath  it  too,  preparing 
to  blow  it  up— the  Scotch  lassie  heard  the  music  of 
Havelock's  approaching  army  before  all  others  and 
cried  out,  '*  Dinna  ye  hear  it  ?  the  pipes  of  the  Mac- 
Gregors  the  grandest  of  them  all?"  so  the  friends  of 
the  beleaguered  Sabbath  hear  afar  off  in  the  music  of 
the  world's  Sabbath-school  army  of  fourteen  millions 
the  promise  of  relief  and  rescue. 

The  coming  man  will  keep  the  Sabbath  if  the  "  little 
men"  of  our  homes  and  schools  are  taught  to  love  it 
as  a  gift  from  God  and  "  for  man." 

(7)  The  last  and  most  radical  remedy  that  I  have  to 
mention  for  Sabbath  desecration  is  suggested  by  the 
last  and  profoundest  Bible  reference  to  the  institution  : 
"  I  was  in  the  spirit  on  the  Lord's-day  and  saw — " 
What  ?  My  political  daily  ?  My  friends  in  the  next 
town?     Money?     Pleasure?    No.     Jesus  and  Heaven. 


4/8  THE   SABBATH   FOR   MAN. 

As  the  Sabbath  is  a  monument  not  only  of  God  as 
Creator,  Deliverer,  Law-giver,  Risen  Redeemer,  but 
also  as  the  Pentecostal  Spirit,  so  the  Sabbath  should 
be  a  day  not  only  of  rest  and  obedience  and  sacred 
memories,  but  especially  a  day  of  Pentecost.  Only 
those  who  are  "  in  the  Spirit  on  the  Lord's-day"  can 
in  the  highest  sense  "  keep  it  holy.''  Uncle  Sam — a 
Down-East  farmer  known  far  and  wide  by  this  patriotic 
title — had  a  neighbor  who  was  in  the  habit  of  working 
on  Sundays  ;  but  after  a  while  this  Sabbath-breaker 
joined  the  church.  One  day  Uncle  Sam  met  the  min- 
ister  to   whose  church  he   belonged.      ''Well,  Uncle 

Sam, ' '  said  he,  ' '  do  you  see  any  difference  in  Mr.  P • 

since  he  joined  the  church?"  '*  Oh,  yes,"  said  Uncle 
Sam,  ''a  great  difference.  Before,  when  he  went  out 
to  mend  his  fences  on  Sunday,  he  carried  his  axe  on 
his  shoulder,  but  7iozv  he  carries  it  binder  his  coat."  If 
you  keep  the  Sabbath  only  by  abstaining  from  physical 
acts  of  work  and  business,  while  business  thoughts  and 
plans  are  cherished  "  under  your  coat,"  in  your  thinking 
or  reading  or  conversation,  God  discerns  no  essential 
difference  between  you  and  those  whose  Sabbath- 
breaking  is  more  public.  The  Sabbath  command- 
ments of  the  Bible  are  discerners  of  the  thoughts 
and  intents  of  the  heart,  requiring  of  us  not  only 
outward  abstinence  from  worldly  occupations  but  also 
right  "thoughts"  and  a  "delight  in  the  Lord."''' 
No  outward  compulsion  can  secure  this  profoundest 
and  grandest  part  of  Sabbath  observance.  It  comes 
by  inward  impulsion  to  those  who  being  "in  the 
spirit  on  the  Lord's-day"  do  not  even  "think  their 
own  thoughts"  or  "speak  their  own  words."  Such 
persons   are    "  free    from    the   law"  in  the   only   way 


IMPROVEMENT    OF    SABBATH    OBSERVANCE.       479 

that  the  New  Testament  frees  any  one  from  It,  by  re- 
ceiving God's  Spirit  and  so  obeying  the  Fourth  Com- 
mandment and  every  other,  not  by  constraint,  but,  as 
God  does,  from  innermost  preference.  Delight  and 
devotion  are  thus  found  to  be  friends,  not  foes.  The 
day  thus  brings  rest  to  the  soul  as  well  as  the  body. 

"  Experience  tells  us,  after  a  trial,"  says  F.  W. 
Robertson,  "  that  those  Sundays  are  the  happiest,  the 
purest,  the  most  rich  in  blessing,  in  which  the  spiritual 
part  has  been  most  attended  to,  those  in  which  the 
business  letter  was  put  aside  .  .  .  and  the  profane 
literature  not  opened,  and  the  ordinary  occupations 
entirely  suspended  ;  those  in  which,  as  in  the  temple 
of  Solomon,  the  sound  of  the  earthly  hammer  has 
not  been  heard  in  the  temple  of  the  soul." 

"  Sweet  day,  thine  hours  too  soon  will  cease  ; 
But,  while  they  gently  roll. 
Breathe,  Heavenly  Spirit,  source  of  peace, 
A  Sabbath  to  my  soul." 

Such  a  Sabbath  one  may  have,  even  when  he  can 
not  be  in  church,  if  he  is  "  in  the  Spirit,"  for  instance, 
on  the  sea,  where  some  Christian  ship-companies 
*  remember  the  day  to  keep  it  holy,'  looking  from  the 
ocean's  picture  of  man's  immortal  soul  upward  to 
the  overarching  symbol  of  God's  eternal  watch-care, 
and  sending  up  beneath  that  cathedral  dome  their 
heartfelt  prayers  and  praises.  The  range  of  this  spirit- 
ual Sabbath  is  as  wide  as  the  earth  and  as  long  as 
time, — indeed,  like  charity,  it  "never  faileth,"  even 
in  eternity. 

On  one  side  of  the  monumental  Sabbath,  Memory 
writes  the  great  events  of  its  past  : 


48o  THE   SABBATH   FOR   MAN.- 


God  created  the  world  ;  delivered  His  chosen 
people  from  bondage  that  they  might  deliver  the 
world  ;  proclaimed  to  mankind  His  law  ;  redeemed 
it  by  the  death  and  resurrection  of  His  Son  ; 
blessed  it  w^ith  the  Pentecostal  Spirit. 


On   the   other  side   Hope   writes   of  the   Sabbath's 
future  : 


There  remaineth  through  the  Christian  dispen- 
sation, into  the  Millennium,  into  Heaven,  a  Sab- 
bath rest  to  the  people  of  God. 


"  Thine  earthly  Sabbaths,  Lord,  we  love, 
But  there's  a  nobler  rest  above  ; 
O,  that  we  might  that  rest  attain. 
From  sin,  from  sorrow,  and  from  pain  ! 

"  In  Thy  blest  kingdom  we  shall  be 
From  every  mortal  trouble  free  ; 
No  sighs  shall  mingle  with  the  songs 
Resounding  from  immortal  tongues. 

"  No  rude  alarms  of  raging  foes. 
No  cares  to  break  the  long  repose, 
No  midnight  shade,  no  clouded  sun, 
But  sacred,  high,  eternal  noon. 

*'  O  long-expected  Day,  begin  ! 

Dawn  on  this  world  of  woe  and  sin  : 
Fain  would  we  leave  this  weary  road. 
To  sleep  in  death,  and  rest  in  God." 

—Doddridge, 


VII.  APPENDIX. 


SPECIAL   NOTES   ON  PARTS    I    TO   VI.    INCLUSIVE. 


[Full-face  figures  correspond  with  the  small  reference  figures  in  the 
text.  These  are  followed,  in  this  first  section  of  the  appendix,  after  a 
dash,  with  the  number  of  the  page  with  which  the  note  is  connected. 
If  the  reference  figures  in  the  text  are  near  the  top  of  the  page,  the 
first  figure  m  the  appendix  reference  is  made  half  size,  thus  :  p.  27,  or 
p.  272  ;  if  the  reference  figures  are  near  the  bottom  of  the  page,  the  last 
figure  is  made  half  size,  thus  :  p.  2-,,  or  p.  272  ;  if  reference  figures 
are  near  the  middle  of  the  page,  thus  :  p.  27  ;  for  instance,  BO — p.  2? 
means  that  note  10  is  connected  with  a  paragraph  near  the  top  of 
page  27,  The  same  principle  is  followed  in  all  references  to  pages  in 
the  appendix,  that  is,  27  anywhere  would  mean  "  near  the  top  of 
page  27  ;"  27,  ^'  near  the  middle  of  page  27  ;"  27,  "  near  the  bottom 
of  page  27."  When  appendix  figures  are  put  in  a  parenthesis  they  in- 
dicate the  note  of  that  number,  for  instance,  (27)  would  mean,  "  See 
note  27  of  the  Appendix."] 

1 — p.  30.  Dr.  Gibson  answers  the  question  whether  Chinese  con- 
verts in  California  are  as  lax  in  Sabbath  observance  as  the  average 
Christians  of  that  region,  thus :  "About  the  same — can  not  expect 
them  to  greatly  excel  their  white  brethren."  Rev.  W.  C.  Pond,  of  the 
same  city,  says  :  "  Our  Chinese  Christians  differ  in  their  observance 
of  the  Sabbath.  Some  are  very  conscientious— some  are  drawn  into 
business  conversation,  and,  possibly,  into  business  transactions  now 
and  then.  Most  of  them  being  servants  in  non-Sabbath-keeping  fam- 
ilies, have  specially  hard  work  to  do  on  that  day."  2— p.  3o.  Rev. 
F.  H.  Marling,  Presbyterian  pastor  in  New  York  City,  thus  describes 
the  fidelity  of  his  Chinese  members  to  the  Sabbath  (and  his  testimony 
might  be  duplicated  from  many  other  Eastern  pastors  who  have  Chi- 
nese members) :  "  r.  When  examined  by  the  Session,  they  gave  clear 
and  correct  answers  as  to  the  duty  of  keeping  the  day  holy,  and  not' 
working  upon  it.  2.  The  very  day  they  were  received  was  the  begin- 
ning of  the  Chinese  New  Year  (Jan.  27,  1884),  and  a  general  feast  was 
being  held  by  their  countrymen  in  Brooklyn,  but  our  boys  did  not  go 
till  Monday,  being  at  our  church  and  school  morning  and  afternoon. 
'This  they  did,  not  as  we  hoped,  but  of  their  own  ready  mind.' 
3.  They  are  regularly  at  church  Sabbath  morning,  and  at  two  schools 
in  the  afternoon."  3 — p.  43.  The  following  extract  from  the  report 
of  an  address  by  Dr.  Begg  (Edinburgh  (797),  iS8r),  represents  all  too 
faithfully  the  injury  that  is  being  done  to  Christianity  in  heathen  lands 
by  the  commerce  of  so-called  Christian  lands,  in  its  frequent  disregard 
of  the  Sabbath  :  "In  Egypt,  he  was  struck  to  find  that  the  Moham- 
medan Sabbath  was  strictly  observed,  and  that  they  could  not  find 
admission  into  the  museum  on  that  day  ;  whereas,  on  the  other  hand, 


484  THE    SABBATH    FOR    MAN. 

he  was  equally  mortified  to  see  that  the  merchants  of  this  country  were 
loading  their  ships  on  the  Sabbath  day  in  the  harbor  of  Alexandria. 
The  truth  was,  that  they,  by  their  inconsistency,  did  very  much  in  for- 
eign countries  to  infringe  upon  the  day  of  rest,  and  to  prejudice  even 
the  heathen  against  that  day."  4 — p.  47.  Missionaries  and  converts 
from  heathenism  are  not  always  more  heroic  and  self-sacrificing  than 
average  Christians  of  civilized  lands,  as  the  following  extract  from  a 
missionary's  letter  will  show  :  "  I  remember  a  young  preacher  came 
to  me  one  Sunday  saying  that  a  boat-load  of  heathen  who  lived  in  his 
vicinity  were  to  start  that  evening  for  his  village,  which  was  three 
days'  journey  av/ay,  and  asking  if  it  would  be  wrong  for  him  to  go 
with  them.  I  told  him  to  go  along  and  tell  them  all  he  could  about 
the  Christian  religion  on  the  way.  Had  he  not  gone  v/ith  them,  it 
would  have  been  necessary  for  him  to  hire  a  boat  the  next  day  at  great 
expense,  or  else  take  a  hard  two  days'  march  overland."  That  sounds 
very  much  like  the  home-made  excuses  for  Sabbath-breaking.  For 
instances  of  self-sacrifice  in  Christian  lands,  see  pp.  307,  427.  5 — p.  50. 
For  further  facts  about  Sabbath  observance  in  missionary  lands,  see 
Gilfillan(703),  p.  593,  etc.  6 — p.  53.  Coi.  Emile  Frey,  the  Swiss  Minister 
at  Washington,  in  replying  to  my  questions,  April  24,  1884,  thus  pict- 
ures the  Continental  leanings  of  the  Swiss  Sunday  :  "  In  Switzerland 
people  go  generally  to  church  in  the  forenoon  on  Sunday,  and  enjoy 
themselves  in  the  afternoon,  every  one  in  his  own  way,  according  to 
his  nature  and  culture.  The  cities  are  quiet  on  Sundays  because  a 
great  many  inhabitants  of  cities  are  used  to  going  on  Sunday  after- 
noons to  the  country  and  enjoying  themselves  there.  On  Sunday  more 
trains  are  run  than  during  the  week  for  the  sake  of  those  people  who 
have  to  work  during  the  week."  Pastor  E.  Deluz  (796),  of  Geneva 
contributes  (with  favorable  facts  elsewhere  mentioned)  the  following 
evidence  that  Swiss  Sabbaths  have  abundant  room  for  improvement. 
The  Canton  of  Geneva  has  had  no  Sunday  law  for  fifteen  years.  In 
certain  quarters  of  Geneva  shops  are  open,  though  voluntarily  closed 
in  the  principal  streets.  Fishing  and  hunting  are  common  in  this 
Canton.  Lucerne,  with  a  Sunday  law,  has  far  more  desecration  than 
Geneva  without,  because  more  British  and  American  travelers  and 
other  Sabbath-breaking  tourists  are  there  to  trample  on  its  laws.  The 
law  against  work  in  manufactories  allows  exceptions  at  the  discretion 
of  certain  "  inspectors,"  and  the  law  requiring  railroads  and  other 
public  carriers  to  give  each  of  their  employees  one  Sunday  in  three  for 
'rest  is  obeyed  by  only  one  or  two  companies,  the  others  giving  two 
Aveek-day  holidays  per  month  instead.  Letter  carriers  and  telegraph 
operators  work  half  of  two  Sundays  out  of  three,  having  the  third  for 
rest  (which  is  more  than  is  given  in  some  American  post-offices).  Ex- 
cursions, tippling,  theatres,  processions  are  allowed,  and  horse  races 
sometimes  occur.  In  short,  while  the  Sabbath  is  less  profaned  in 
Switzerland  than  in  France  and  North  Germany,  it  is  far  inferior  to 
the  British-American  type  of  Sabbath  observance.  7-^p.  53.  "  Loi 
du  ire  Juillet  1880  :  Art.  ire.  La  loi  du  i3  Novembre  1814,  sur  Ic 
repos  du  dimanche  et  des  fetes  religieuses,  est  abrogee.  2.  Sont  egal- 
ment  abrogee  toutes  les  lois  et  ordonnances  rendues  anterieurment  sur 
la  meme  matiere.  II  n'est,  toutefois,  porte  anceine  attcinte  a  I'article 
57  de  la  loi  organique  du  18  Germinal,  An.  X.  II  n'est  rien  innov(i 
par  la  presente  loi  aux  dispositions  des  lois  civiles  ou  criminelles  qui 


APPENDIX.  485. 

reglent  les  vacances  des  diverses  administrations,  les  delais  de  I'ac- 
complissement  des  formalites  judiciaires,  I'execution  des  decisions  de 
Justice,  non  plus  qui  a  la  loi  du  17  Mai  1S74,  sur  le  travail  des  en- 
fants  at  des  filles  mineures  employees  dans  I'industrie."  Cf.  (307), 
(310).  8 — p.  61.  A  general  convention  of  the  Roman  Catholics  of 
Germany,  in  Sept.  1883,  said  in  a  resolution  :  "  The  General  Con- 
vention of  Catholics  of  Germany  endorses  the  demand  for  Sunday  rest 
and  consecration  recently  made  and  passed  by  a  large  majority  in  the 
German  Parliament  in  behalf  of  a  large  number  of  officials.  We  ap- 
peal to  the  Catholics  of  Germany  not  to  be  remiss  in  their  efforts  to 
attain  Sunday  rest  and  the  possibility  of  Sunday  observance  for  all 
everywhere.  We  recomm.end  especially  aa  example  leading  toward 
such  a  result." — From  a  lette^'ofProf.  H.  M.  Scott.  See  also  (417). 
9 —p.  78.  Harvey's  Reminiscences,  p.  393.^  10 — p.  79.  "  L'industrie 
est  faite  pour  I'homme  et  non  I'homme  pour  l'industrie."  11 — p.  80. 
A  few  scholarly  and  devout  men  can  be  quoted  as  denying  that  we  are 
under  obligation  to  keep  the  Sabbath  because  the  Fourth  Command- 
ment orders  it,  but  these  men  generally  hold  that  as  the  other  parts  of 
the  Decalogue  are  in  force  as  natural  laws,  if  not  as  commandments, 
so  the  Sabbath  is  binding  as  a  law  of  health  and  a  necessity  of  relig- 
ion, that  is,  has  the  authority  of  science  and  religion,  if  not  of  the  Old 
Testament.  See  (400),  (700).  12— p.  e2.  "In  New  Jersey  and  in 
Maryland  attempts  to  repeal  important  provisions  of  the  Sabbath  laws 
have  been  successfully  resisted." — Report  of  N.  Y.  Sab.  Com.  1880. 
Such  attempts  were  partially  thv/arted  in  New  York  in  1883.  In  most 
of  the  States  and  Territories  Sabbath  laws  have  been  reaffirmed  or 
strengthened  since  1870,  either  by^the  revision  of  the  criminal  code  or 
otherwise.  1^ — p,  80.  The  Territories  of  Idaho  and  Arizona  seem 
to  have  no  Sabbath  laws  whatever.  Wyoming  Territory  (402)  seems 
to  have  no  Sunday  law  except  that  in  the  charter  of  one  of  its  cities  it 
gives  the  city  government  power  to  regulate  business  and  labor  on  the 
Sabbath,  after  the  fashion  of  Louisiana.  Texas  (389),  though  it  has  a 
Sabbatix  law,  gives  its  towns  and  cities  power  to  permit  or  prohibit 
Sunday  liquor-selling.  An  unsuccessful  attempt  was  made  in  the 
N.  Y.  Legislature,  in  1883,  to  change  the  Sabbath  law  by  the  Louisiana 
pattern.  TJie  Albany  Law  Journal  oi  Jan.  27th  says  that  "  the  Senate 
Judiciary  Committee  recommended  that  the  Penal  Code  should  be 
amended  to  allow  the  local  authorities  of  towns,  villages  and  cities  to 
judge  as  to  what  kind  of  business  should  be  permitted  on  Sunday." 
which  the  Journal  condemns  as  unwise,  unconstitutional,  and  demor- 
alizing. 14 — p.  84.  One  and  one  quarter  per  cent  of  the  population. 
15*— p.  86-  Jews,  one  third  of  a  million.  Seventh-day  Christians,  see 
(31^8),  (319).  10 — p.  sS.  A  German  Methodist  Conference  in  Chicago, 
in  1884,  says  The  Advance,  endorsed  total  abstinence  and  prohibition. 
17 — p.  97.  "  It  is  a  significant  fact  that  the  association  formed  in 
Newark  to  resist  the  Sunday  laws  was  largely  sustained  by  the  contri- 
butions of  brewers  in  New  York." — Report  of  N.  Y.  Sab.  Co-u.  (803). 
An  effort  to  enforce  Sunday  lav/s  against  theatres  (not  saloons)  in 
Milwaukee,  in  1884,  led  the  brewers  of  that  city  to  "boycott,"  by 
vote,  all  merchants  Vv'ho  petitioned  for  the  enforcement  of  the  law. 
In  1884  also  a  "  National  Protective  League"  was  organized  in  Wash- 
ington, D.  C,  with  the  following  platform  of  principles  :  "  We  hold 
tliat  the  Constitution  of  the  United  States,  based  on  the  Declaration 


486 


THE    SABBATH    FOR    MAN. 


of  Independence,  guarantees  the  enjoyment  of  personal,  civil,  and 
religious  liberty  and  the  pursuit  of  happiness,  and  warrants  the  enact- 
ment of  no  laws  which  seek  to  abridge  or  restrict  the  same.  That  all 
existing  prohibitory  laws  or  contemplated  legislation  which  tend  to 
abridge  personal  rights  are  tyrannical  infringements  on  constitutional 
guarantees,  and  should  be  respectively  appealed  and  opposed.  That  all 
Sunday  laws  which  abridge  religious  liberty  and  prevent  the  working 
classes  from  enjoying  the  public  libraries,  museums,  art  galleries,  and 
public  parks  are  tyrannical  and  unjust,  and  should  be  repealed,  for 
Sunday  was  made  for  man,  and  not  man  for  Sunday." — Report  of 
Nat.  Temp.  Sac.  of  N.  ¥.,  1884.  Who  are  these  liquor-dealers  who 
assume  to  instruct  the  American  people  in  regard  to  liberty  ?  T/ie 
Voice  answers  with  a  statistical  table,  showing  "  that,  while  the  native- 
born  population  of  the  country  is  over  six  and  one  half  times  as  large 
as  the  foreign-born,  yet  there  are  nearly  twenty-three  per  cent  more 
saloon-keepers  of  foreign  than  of  native  birth.  And  many,  probably 
most,  of  the  native-born  saloon-keepers  are  of  foreign  parentage.  In 
other  words,  the  proportion  of  foreigners  who  are  saloon-keepers  is 
nearly  ten  times  as  large  as  that  of  native-born  citizens.  We  have  lately 
heard  a  great  ado  about  the  invasion  of  foreign  paupers.  What  is  one 
foreign  pauper,  though  every  shred  he  wears  and  every  morsel  he 
swallows  be  at  the  public  expense,  compared  with  one  saloon-keeper 
and  his  open  bar?"  In  recognition  of  the  close  relations  of  temper- 
ance and  Sabbath  observance,  the  Woman's  Christian  Temperance 
Union  at  its  National  Convention  in  1884,  adopted  unanimously,  by 
arising  vote,  the  following  resolution:  "3.  Since  the  sanctity  of  the 
Sabbath  lies  at  the  foundation  of  the  commonwealth,  the  influence  of 
our  organization  shall  be  earnestly,  consistently,  and  everywhere  given 
in  behalf  of  its  right  observance,  and  of  the  enforcement  of  all  laws 
designed  to  guard  it  from  desecration."  See  (809),  (817).  18 — p.  105. 
A  better  Legislature  in  1SS4  made  it  illegal  to  sell  tobacco  to  children 
on  any  day.  19— p.  los-  As  to  neAvspapers,  24  N.  Y.  353  (compare 
case  in  Ind.  Sup.  Court,  15  Reporter  688.  Abbott's  New  Cases,  p. 
447)  ;  as  to  tobacco,  see  Arnoux  in  context  ;  as  to  confections,  I  se- 
cured a  conviction  for  it  before  the  amendment  of  1883.  See  (355). 
20--p.  lOD.  The  Albany  Law  Jotirnal  of  Mar.  31,  1S83,  declares  the 
amendments  allowing  the  sale  of  cigars,  tobacco  and  ice  cream  on  the 
Sabbath  "  humiliating,"  because  they  extend  to  dealers  in  these  articles 
privileges  denied  to  dealers  in  more  important  articles.  It  advises 
*'  the  slaves  of  tobacco  to  lay  in  their  stock  on  Saturday  and  give  shop- 
keepers a  chance  to  rest."  The  same  journal,  on  Feb.  10,  1883,  re- 
ported the  hearing  of  the  Judiciary  Committee  of  the  Assembly  on 
these  amendments,  against  which  very  able  arguments  were  presented 
in  vain  by  David  Dudley  Field  and  Judge  Arnoux.  The  former  advo- 
cated the  protection  of  the  Sabbath  as  a  day  of  rest  for  all  classes,  and 
especially  for  workingmcn,  declaring  that  the  former  law  sufficieritly 
protected  the  rights  of  the  community  by  excepting  from  its  prohibi- 
tions "works  of  necessity  and  charity."  Judge  Arnoux  showed  (in 
rebuttal  of  the  frequent  charge  that  Sabbath  laws  are  "  Puritanical  ") 
that  the  first  Sabbath  law  in  America  was  made  by  Cavaliers  in  Vir- 
ginia in  1617,  and  that  the  South  has  to-day  the  strictest  Sabbath  laws, 
while  the  law  of  New  York  [before  the  amendments]  was  the  most 
liberal  of  any,  requiring  no  one  to  attend  church,  but  only  protecting 


APPENDIX.  487 

the  rights  of  those  who  do.  He  showed  that  civilized  nations  have 
almost  universally  recognized  religion  as  a  conservator  of  public  vir- 
tue, and  therefore  they  have  aided  and  fostered  religious  sentiment  ; 
and  that  they  also  recognize  the  natuial  law  of  periodic  rest,  whose 
protection  even  the  infidel  socialists  demand.  iSl — p.  107.  4  C.  P. 
16S.  22 — p.  io8.  The  Albany  Laiu  Jotirnal,  June  2,  1883,  says  edi- 
torially of  the  renting  of  swings  and  boats  in  public  parks  on  the  Sab- 
bath (and  the  same  principle  applies  to  Sunday  concerts  in  public 
parks,  such  as  were  provided  at  the  cost  of  New  York's  taxpayers  in 
Central  Park,  one  year  later),  that  "  park  authorities  have  no  right  to 
keep  open  a  public  place  of  amusement  on  the  Sabbath  at  the  expense 
of  the  taxpayers,  since  many  of  them  are  conscientiously  opposed  to 
Sunday  amusements,  while  residents  about  the  park  are  also  wronged 
by  the  offensive  noise  thus  produced."  Every  such  infringement  of  the 
rights  of  conscience  should  be  contested  in  the  courts.  2J5 — p.  1O9. 
Conn.  Rep.  2  :  557  ;  21  :  40.  Whether  the  recent  repeal  of  the  law 
against  traveling  on  the  Sabbath,  in  v^^hich  the  boundaries  of  sunrise 
and  sunset  are  specifically  mentioned,  changes  the  boundaries  to  those 
of  other  days,  midnight  to  midnight,  has  not,  I  think,  been  decided 
by  the  courts.  24 — p.  113.  A  Nevada  correspondent  says  that  juries 
there  nearly  always  acquit  persons  accused  of  violating  the  Sabbath 
laws.  25 — p.  114.  Jer.  17  :  27.  26— p.  114.  Some  judges  show  their 
hostility  to  Sabbaih  laws  by  their  conduct  if  not  by  their  decisions. 
In  1884  the  Chief  Justices  of  Great  Britain  and  the  United  States,  with 
other  public  officers  of  these  two  countries,  participated  in  an  illegal 
Sunday  excursion  from  New  York  to  Manhattan  Beach.  See  also 
p.  284.  27— p.  116.  A  few  months  after  these  decisions,  "  the  matter 
of  the  Sunday  opening  of  the  Art  Loan  Exhibition  was  brought  before 
Justice  Duffy.  Captain  Williams  of  the  police  vigorously  asserted 
that  there  had  been  no  violation  of  the  law  in  the  Sunday  exhibition, 
that  he  had  been  consulted  before  the  Sunday  opening  had  been  de- 
termined, and  had  then  declared  that  it  would  not  be  illegal.  The 
justice  used  such  language  as  this  to  the  complainant  :  '  Well,  money 
is  taken  in  a  great  many  places  on  Sunday — the  Metropolitan  Opera 
House  and  the  Casino,  for  instance.  Then,  I  believe  that  collections 
are  made  in  the  churches  on  Sunday,  which  is  the  same  as  charges  for 
admission.  Can  you  show  that  there  is  anything  wrong  in  a  charge 
for  admission  ?'  And  Justice  Duffy  dismissed  the  case." — From  edito- 
rial of  The  Christian  Intelligencer.  28— p.  1I7.  A  similar  decision 
was  rendered  by  a  police  justice  in  Nashville  in  Sept.,  1884.  Super- 
intendent Walling  of  the  New  York  Police  Department  made  the 
following  statement  to  a  T^'ibune  reporter  in  the  Summer  of  1884  :  "I 
wish  the  citizens  could  be  informed  through  the  newspapers  that  the 
police  are  not  sustained  in  the  effort  to  break  up  Sunday  ball-playing. 
Last  Sunday  eleven  boys  were  arrested  in  the  Thirtieth  Precinct,  and 
they  were  discharged  promptly  by  Police  Justice  Power.  The  Penal 
Code  provides  that  such  offenders  may  be  punished  by  a  fine  not 
exceeding  $10  or  by  imprisonment  for  five  days."  When  I  asked 
Justice  Power  in  regard  to  this  charge,  he  defended  Sunday  ball-play- 
ing by  boys  on  the  theory  that  they  must  get  out  of  their  tenements 
for  air  and  exercise,  saying  that  "  it  was  not  very  bad  if  they  knocked 
around  a  ball  a  little,"  as  if  they  were  not  knocking  around  the  law  at 
the  same  time — the  law  which  judges  are  appointed  to  enforce,  not  to 


488  THE    SABBATH    FOR    MAN. 

nullify.  Of  a  piece  with  this,  though  from  a  higher  bench,  was  the 
remcirk  of  a  New  York  recorder  (about  i860),  in  his  charge  to  a  grand 
jury,  that  "he  didn't  think  much  of  Sunday  laws,  which  were  well 
enough  as  abstract  morality,  but  altogether  too  slow  for  the  age." — 
Quoted  ill  "  The  Christian  Sal)bath,  A  Series  0/  Disco2i>ses"  (CarteTs), 
p.  15.  These  cases  are  not  to  be  considered  as  representing  judges  at 
large,  who  are  for  the  most  part  noble  men,  but  only  a  minority, 
against  whose  hostility  friends  of  the  Sabbath  need  to  be  forewarned 
and  forearmed,  29 — p.  121.  In  a  long  list  of  Sunday  games  of  base- 
ball in  various  parts  of  the  country,  in  the  early  Summer  of  1884,  only 
two  clubs  are  named  as  refusing  to  play  on  Sunday,  this  being  so  un- 
expected by  the  Sabbath-breaking  clubs  that  their  refusal  necessitated 
about  forty  changes  in  the  schedule  of  games.  Good  citizens  have 
made  some  decided  effort  at  enforcing  some  of  the  .Sabbath  laws 
since  1878,  in  Portland,  Marblehead,  Boston,  Middletown,  Ct.,  New 
Haven,  Woodside,  L.  I.,  New  York  City,  Fort  Hamilton,  White 
Plains,  N.  Y.,  Hoboken,  Newark,  Elizabeth,  Philadelphia,  Cincinnati, 
Chicago,  Madison,  Milwaukee,  St.  Louis.  See  (976).  SO — p.  I2s. 
Neh.  13  :  21.  31— p.  141.  Reports  of  N.  Y.  Sab.  Com.  (803). 
32— p.  141.  The  Christian  at  Work.  33— p.  143.  Sabbath  Associa- 
tion Reporter  (804).  34 — p.  144.  GilfiUan's  estimate.  L.  E.  Jackson, 
Superintendent  of  New  York  City  Missions,  to  put  his  estimate  be- 
yond controversy,  reckons  one  half  of  the  population  of  large  cities  as 
capable  of  church  attendance.  35 — p.  140.  These  facts  are  mostly 
from  Prof.  S.  H.  Kellogg's  recent  book  on  the  Jews.  The  Jews  form 
but  five  per  cent  of  the  population  of  Berlin,  but  furnish  thirty  per  cent 
of  the  students  in  Berlin  University,  and  one  half  of  the  students  in 
the  Berlin  High  School.  A  lady,  railing  against  the  Jews,  said  :  "  I 
can't  bear  those  Jews  ;  they  cheat  as  soon  as  they  begin  to  go  to 
school."  "  How  so,  pray,  madam  ?"  "  It  is  quite  simple  ;  they  pay 
school  fees  for  one,  and  learn  enozi[^h  for  two  !"  Out  of  tvventy-three 
liberal  and  progressive  papers  in  Berlin  there  are  but  two  which  are 
not  directly  or  indirectly  under  Jewish  control.  In  Dresden  twenty- 
nine  out  of  forty-five  editors  are  Jews.  In  Austria,  out  of  370  authors 
225  are  Jews.  In  lower  Austria,  out  of  2140  advocates  of  law,  1024 
returned  themselves  as  Jews.  7'he  Spectator  lately  gave  the  following 
statistics  relative  to  Jewish  ascendency  in  France  :  "  Two  Jews  sit  in 
the  Senate,  three  in  the  Chamber,  four  in  the  Council  of  State,  and 
two  in  the  Supreme  Council  of  Public  Education.  One  Cabinet  minis- 
ter, M.  David  Raynal,  is  a  Jew,  and  so  are  no  less  than  ten  chiefs  of 
ministerial  departments,  who  are  probably  more  powerful  than  minis- 
ters. Three  Prefects  are  Jews,  seven  Sub-Prefects,  and  four  Inspect- 
ors-General of  Education.  The  same  community  furnishes  two  Gen- 
erals of  Division,  three  Generals  of  Brigade,  four  Colonels,  and  nine 
Lieutenant-Colonels,  one  Judge  of  the  Court  of  Cassation  (the  presi- 
dent), and  ten  Provincial  Judges."  36 — p.  150.  The  Congregationalist. 
3'?' — p.  159.  The  Report  of  the  United  States  Bureau  of  Education 
shows  that  in  1884  11,978,168  of  Spain's  population  of  16.333,270  were 
unable  to  read  or  write.  3§ — p.  i6n.  The  following  letter  of  Rev. 
Milton  E.  Caldwell,  missionary  at  Bogota,  Colombia,  received  since 
the  pages  on  South  America  were  printed  (dated  Oct.  20,  1884),  gives 
further  facts  in  regard  to  several  of  the  South  American  nations  : 
"  What   I    have   to   say   about    Sabbath  observance  in   Colombia   I 


APPENDIX.  489 

am  almost  sure  stands  true  not  only  for  Colombia,  but  also  for  Vene- 
zuela, Guiana,  Ecuador,  Peru  and  Bolivia,  I  have  met  various  per- 
sons who  have  traveled  extensively  in  the  South  American  republics, 
and  from  what  they  have  stated,  and  for  other  reasons,  I  think  what 
applies  to  Colombia  will  equally  as  well  apply  to  the  other  countries 
mentioned.  In  Colombia  they  have  a  great  many  '  feast  days,'  and 
the  rest  day  of  the  week  is  one  of  these.  The  character  of  these  feast 
days  may  be  better  understood  by  calling  them  holidays.  The  Sab- 
bath is  the  day  for  sports,  big  dinners,  balls  and  visiting.  The  Sab- 
bath being  the  regular  day  for  visiting  and  all  sorts  of  amusements, 
has  but  little  left  that  would  remind  us  of  the  Christian  Sabbath.  All 
the  elections  are  held  on  the  Sabbath.  A  little  mxore  than  a  month 
ago  a  fight  occurred  on  the  Sabbath  evening  of  the  elections.  Several 
persons  Vv^ere  killed  and  others  badly  wounded  near  the  Mission,  and 
some  of  our  good  people,  who  were  on  their  way  to  church,  narrowly 
escaped.  It  is  frequently  very  dangerous  to  be  out  on  the  streets  or 
to  try  to  hold  services  on  the  Sabbath  of  the  elections.  In  a  word, 
Colombia  knows  no  Sabbath.  People  buy  and  sell  or  travel  the  same 
on  that  day  as  on  any  other.  However,  as  it  is  a  day  for  amusements 
and  for  visiting,  as  a  general  thing  there  is  not  much  work  or  business 
carried  on.  But  the  people  have  no  scruples  in  doing  on  the  Sabbath 
anything  that  they  would  do  any  other  day  of  the  v/eek.  It  is  exceed- 
ingly difficult  to  teach  our  members  to  observe  the  Sabbath.  The 
whole  tide  of  opinion  and  practice  is  against  them.  We  are,  how- 
ever, little  by  little,  creating  the  impression  that  the  observance  of  the 
Sabbath  is  a  necessity  and  a  moral  obligation  on  the  part  of  all.  We 
can  testify  that  the  Colombian  practice  of  doing  away  v/ith  the  Chris- 
tian Sabbath  bears  terrible  fruits  in  crime  and  misery.  It  is  but  just 
to  say  that  among  the  Catholic  priests  of  Colombia  there  are  a  few 
exceptions  to  the  general  rule  of  Sabbath  desecration.  Lately  one  of 
these  exceptional  priests,  in  a  town  near  by,  tried  to  change  the 
market  day  from  the  Sabbath  to  one  of  the  other  days  of  the  week. 
Tne  result  was  that  a  mob  was  excited  in  the  interest  of  the  Sabbath- 
breakers,  and  considerable  damage  was  done  by  the  burning  of  houses 
and  other  offences.  I  do  not  know  which  party  succeeded  in  thi  end. 
As  a  rule,  the  priests  have  no  more  regard  for  the  Sabbath  than  their 
people.  Many  foreigners  who  come  out  here  fall  into  the  habits  of 
the  natives.  In  fact,  very  few  foreigners  who  come  to  Colombia  have 
the  moral  courage  to  carry  out  their  convictions.  They  generally 
plead  that  when  they  are  in  Rome  they  must  do  as  the  Romans  do. 
In  fact,  they  not  infrequently  become  more  degraded  than  the  natives. 
When  they  begin  '  to  go  down-hill '  they  go  more  rapidly  and  seem  to 
be  held  by  less  restraints  than  the  natives  of  the  country."  S9 — p.  17c. 
Tyndale  said,  "  We  be  lords  of  the  Sabbath,  and  m.ay  yet  change  it 
into  the  Monday."  4^— p.  j78-  Seven  societies  exist  in  Great  Britain 
for  the  avowed  purpose  of  bringing  in  the  so  called  "  Free  Sunday" — 
another  name  for  the  Continental  Sunday.  One  such  society  exists  in 
New  York,  "  The  People's  Concert  Society,"  with  Felix  Adler  and 
Hcber  Newton  as  prime  movers,  and  "  free  educational  concerts  on 
Sunday"  as  the  avowed  object.  41 — p.  180.  Those  of  Chicago,  Bos- 
ton, Worcester — probably  a  few  others.  The  Boston  Museum  of 
Fine  Arts,  in  1884,  reported  the  attendance  on  the  Sundays  as  averag- 
ing 1255,  as  compared  with  799  on  Saturdays —figures  which  mean 


490  THE    SABBATH    FOR   MAN. 

next  to  nothing,  as  there  is  no  indication  as  to  the  classes  reached 
by  Sunday  opening  or  the  effect  of  it.  42— p.  asi.  Nevertheless, 
Cooper  Union  reading-room  was  again  opened,  in  1884,  for  Sabbath 
afternoons  and  evenings.  43— p.  isi-  Similar  testimony  as  to  "  art 
and  morals"  in  modern  Europe  is  given  by  J.  M.  Buckley,  D.D.,  in 
The  Independent,  Nov.  6,  1S84  :  "  The  number  of  licensed  lewd 
Avomen  in  the  cities  most  noted  as  centres  of  art  is  enormous  ;  births 
out  of  wedlock  are  regarded  as  accidents,  and  the  parents  held  much 
more  unfortunate  than  guilty.  The  foundling  hospitals  are  crowded  ; 
the  hospitals  for  the  treatment  of  the  victims  of  unbridled  sensuality 
are  full  to  overflowing.  ...  I  do  not  charge  art  with  being  the  chief 
cause  of  the  prevalent  unchastity  ;  but  that  it  exerts  little  or  no  influ- 
ence in  preventing  or  diminishing  it,  is  apparent."  44 — p.  185.  When 
the  Sunday  opening  of  libraries  was  proposed  in  New  York,  the  argu- 
ments against  it  were,  that  it  is  forbidden  by  the  Decalogue  (Dr. 
Hall )  ;  that  it  contradicts  Christ's  example  (Dr.  Sabine)  ;  that  it  would 
tempt  people  from  church  (Father  Preston)  ;  that  it  is  a  step  to  the 
secularizing  of  Sunday  (J.  W.  Shackelford,  Dr.  Chambers,  Dr.  Morgan, 
Cornelius  B.  Smith)  ;  and  that  it  would  interfere  with  the  Sabbath  rest 
of  employees  (Dr.  John  Hall,  Dr.  Wm.  M.  Taylor,  Arthur  Brooks, 
Dr.  Chambers,  Dr.  Crosby).  See  (977).  45 — p.  193.  Rev.  E.  S. 
Atwood,  in  Sabbath  Essays.  46 — p.  193.  Such  abuses  were  antici- 
pated as  early  as  when  New  York,  in  adopting  its  original  Constitu- 
tion, 1777,  said  (Art.  7,  sec.  3)  :  "  The  free  exercise  and  enjoyment  of 
religious  profession  and  worsliip,  without  discrimination  or  preference, 
shall  be  forever  allowed  in  this  State  to  all  mankind  ;  but  the  liberty 
of  conscience  hereby  secured  shall  not  be  so  construed  as  to  excuse 
acts  of  licentiousness,  or  justify  practices  inconsistent  with  the  peace 
and  safety  of  the  State."  47 — p.  1Q5.  "  First  Impressions  of  Eng- 
land and  Its  People,"  pp.  67-71.  48 — p.  195.  Wm.  Cullen  Bryant. 
49— p.  196.  Hessey,  p.  211.  50 — p.  loe.  Carlyle  calls  the  French 
Revolution  "  the  shabbiest  page  of  human  annals."  France  of  to-day 
is  adding  to  her  record  other  pages  almost  as  "  shabby,"  by  her  un- 
just wars  with  China  and  Madagascar.  Wnen  France  had  kings  over 
whose  pictures  was  the  blazon,  "  Dieu  et  le  Roi," — God  and  the  King, 
— it  would  sometimes  have  been  truer  to  write,  "  The  Devil  and  the 
King,"  as  the  sign  of  head  firm  of  the  nation.  But  her  republican  (?) 
r(Sgimes  of  "  The  Devil  and  the  Mob"  have  outheroded  her  Herods. 
51 — p.  198.  It  is  claimed  that  Sabbath  rest  brings  some  benefits  even 
to  the  vegetable  and  mineral  kingdoms.  Bishop  Mallalieu  says  (Sab- 
bath Essays,  p.  339)  that  there  is  *'  good  evidence  that  such  material 
as  wood,  and  especially  iron  and  steel,  will  last  longer  when  used  only 
six  days  out  of  seven,  than  when  used  continuously.  See  (214.) 
52— p.  10a.  From  leaflet  entitled,  "  How  to  Get  On"  (801).  53— p. 
20.1.  Letters,  etc.  London,  1849.  I,  270.  54 — 207.  Sabbath  Essays 
(714),  p.  310.  55 — p.  2I3.  Many  ministers  are  blameworthy  in  that 
they  do  not  practice  their  own  preaching  in  regard  to  giving  one  whole 
day  in  every  week  to  physical  and  mental  rest  by  a  radical  change  of 
occupation.  As  they  can  not  rest  on  the  Sabbath,  they  should  do  so 
on  some  other  day  with  conscientious  regularity.  Saturday  is  belter 
than  Monday  in  one  respect  at  least,  that  it  does  not  make  Sunday  the 
fag-end  of  the  toiling  days,  but  the  fresh  opening  of  a  new  week  after 
xftv..     56 — p.  213.  New  York  State  Laws  of  18S4,  chapter  129,  protect 


APPENDIX.  491 

such  places.  See  p.  315.  57 — p.  216.  The  New  Yo7-k  Times  gives 
some  interesting  facts  tending  to  elucidate  a  truth  of  which  over- 
worked Americans  would  do  well  to  take  note  ;  namely,  that  too 
many  hours  of  labor  as  surely  impair  productive  industry  as  too  few. 
Massachusetts  is  the  only  ten-hour  State  in  the  eastern  cluster  of 
textile  districts,  but  the  production  there,  per  loom,  per  spindle,  or 
per  man  is  not  less  than  in  other  States,  nor  are  wages  less.  A  num- 
ber of  mills  have  actually  reduced  to  ten,  and  yet,  paying  the  same 
wages  as  in  the  neighboring  eleven-hour  mills,  have  found  their  prod- 
uct and  their  profit  satisfactory  and  not  reduced  by  the  change.  A 
manager  whose  cotton  mill  was  running  thirteen  hours  a  day,  and 
producing  go,ooo  yards  of  cloth  a  week,  persuaded  the  directors  to 
allow  a  reduction  to  eleven  hours,  and  the  weekly  product  rose  to 
120,000  yards.  58— p.  216.  Mr.  A.  H.  MacLean,  speaking  at  the 
anniversary  of  the  Glasgow  Workingmen's  Sabbath  Protection  Asso- 
ciation (798),  1883  (p.  27  of  Report),  said  :  "  A  friend  of  mine,  a 
Scotchman,  who  is  a  very  large  employer  of  labor — I  thiink  he  has 
from  fifteen  hundred  to  two  thousand  hands — is  intimate  with  a 
Frenchman  who  has  a  similar  establishment  in  the  neighborhood  of 
Paris.  He  had  his  French  friend  staying  with  him,  and  the  French- 
man was  surprised  to  see  the  works  closed  on  Saturday  afternoon  at 
two  o'clock  and  not  open  again  till  Monday  morning  at  six  o'clock. 
He  remarked  :  '  In  Paris,  I  am  sorry  to  say,  our  works  are  open  all 
Sunday,  and  we  never  think  of  closing.'  Upon  comparing  notes  they 
came  to  the  conclusion  that  in  Scotland,  with  Sunday  closing,  a  larger 
amount  was  turned  out  than  in  the  Paris  establishment  where  the 
Sabbath  is  not  observed.  As  a  matter  of  economy  the  French  manu- 
facturer now  closes  his  works  at  two  o'clock  on  Saturday,  and  does  not 
open  them  till  Monday  morning."  59 — p.  217.  Often  quoted  in  the 
documents  of  the  New  York  Sabbath  Committee  (803).  60— p.  217. 
Paley's  views  of  the  Sabbath  may  be  found  in  his  Philosophy,  Bk.  V., 
chaps.  6  and  7.  61 — p.  217.  W.  F.  Hook,  quoted  in  Report  of  N.  Y. 
Sab.  Com.  (803),  1882-83,  P-  25.  62— p.  218.  Rev.  F.  E.  Clark,  now 
of  Boston,  when  a  pastor  in  Portland,  Maine,  collected  the  opinions 
of  the  leading  business  men  of  that  city  as  to  the  laws  of  success  to 
use  in  a  sermon  to  young  men,  in  v/hich  he  said  :  "You  may  think, 
young  man,  that  it  is  nobody's  business  but  your  own  how  you  spend 
your  Sundays,  whether  in  riding  and  boating  and  sleeping,  or  in 
church-going.  Perhaps  this  is  so,  but  one  of  our  rich  men  writes  me, 
'  The  religious  observance  of  the  Sabbath  I  consider  a  very  important 
element  in  the  success  of  young  men,  not  only  morally,  but  intellect- 
ually, physically  and  financially.  The  use  of  the  Sabbath  by  young 
men  as  a  day  of  amusement  and  recreation  does  not  command  the 
respect  or  confidence  of  those  who  hold  the  purse  strings,  and  whose 
good  opinions  are  valuable  to  give  credit  and  a  good  reputation.' 
And  still  another  writes  :  *  Shrewd  business  men  are  wont  to  regard 
those  who  honor  the  Lord's-day  with  favor,  and  upon  those  who  dis- 
honor it  they  look  with  distrust  and  suspicion.'  "  63 — p.  218.  W.  M. 
Cornell,  D.D.,  LL.D.,  in  a  little  book  on  The  Sabbath,  p.  61,. 
gives  the  following  testimony  on  this  point  :  "  Said  an  infidel  in  the 
presence  of  the  writer,  '  /  have  no  belief  in  Christianity.  I  discard  it 
altogether.  But  still,  there  is  something  attending  it,  which,  to  me, 
is  unaccountable.     I  own  two  farms.     They  are  nearly  the  same  as  to 


492  THE   SABBATH   FOR   MAN. 

the  quality  of  the  soil.  One  of  them  is  in  a  town  where  the  gospel  is 
preached  ;  the  other  where  it  is  not.  The  one  where  the  gospel  is 
preached  will  sell  for  twice  as  much,  acre  by  acre,  as  the  other.  And 
though  I  believe  the  whole  system  called  Christianity  to  have  origi- 
nated in  priestcraft,  yet,  if  I  owned  property  m  a  town  where  the  gospel 
was  not  preached,  I  should  be  willing  to  pay  an  annual  lax  toward  its 
support,  setting  all  considerations  aside,  save  pecuniary  interests.'  " 
64— p.  2I9.  From  "  The  American  Sabbath,"  by  C.  H.  Payne,  D.D., 
pp.  II,  12.  65  — p.  221.  Yet  Seneca  (with  Cicero  and  Plato)  applauds 
the  heathen  festivals  because  they  afford  needed  rest.  66— p.  223. 
Speeches  of  Lord  Macaulay,  Tauchnitz  ed.,  II,  208,  209.  Lord  Ma- 
caulay,  it  seerns,  failed  to  practice  his  own  theory.  In  his  journal  at 
one  point,  according  to  Trevelyan,  he  records  how,  "  it  being  Sunday, 
he  had  read  so  many  verses  of  the  Greek  Testament  and  then  devoted 
his  customary  daily  six  hours  to  his  history,  which  work,  it  thus  ap- 
pears, he  prosecuted  without  remission  on  the  day  of  sacred  rest.  It 
is  an  impressive  commentary  on  this  fact  that  this  eminent  man  died 
of  an  exhausted  heart  at  the  age  of  fifty-nine.  Surely  nothing  needs 
to  be  added  to  point  the  moral."  67— p.  223.  "  Sermons  by  Newman 
Hall,  D.D."  (Sheldon,  publisher),  p.  232.  6§ — p.  224-  The  Indepen- 
dent Almanac,  1S84,  gives  108,605  <^^  the  number  (from  latest  obtain- 
able statistics,— those  of  Oct.,  1883),  exclusive  of  761  churches  that 
open  on  Saturday.  The  regular  rate  of  increase  would  make  m.ore 
than  1 10.000  for  one  year  later.  Roman  Catholics  are  reported  as 
having  6241  churches,  69— p.  224.  Timothy  Titcomb  (Dr.  J.  G.  Hol- 
land) said  in  his  Letters  to  a  Mechanic  :  "  There  is  something  in  the 
pursuits  of  m.en  who  follow  handicraft,  rendering  some  intellectual 
feeding  on  Sunday  peculiarly  necessary."  7© — p.  225.  N^ortk 
American  Review,  June,  1884.  71 — p.  027.  On  Liberty,  chaps.  4,  5. 
72 — p.  227.  President  Robinson,  of  Brown  University,  in  Sabbath 
Essays  (714),  p.  303.  73— p.  031.  Sabbath  Essays  (714),  p.  436. 
74 — p.  232.  Exod.  23  :  12  ;  Deut.  5  :  14.  75 — p.  230.  "  Gesta 
Christi,"  p.  85.  76— p.  232.  Oliver  Wendell  Holmes.  77— p.  234. 
Gilfillan  (703),  p.  562.  7§ — p.  235-  Sabbath  Manual.  79— p.  230. 
L.  H.  Boutell,  attorney,  in  The  Advance.  80— p.  237.  Said  Danit-l 
Webster  :  "  I  once  defended  a  man  charged  with  the  awful  crime  of 
murder.  At  the  conclusion  of  the  trial,  I  asked  him  what  could  in- 
duce him  to  stain  his  hands  with  the  blood  of  a  fellow-being.  Turn- 
ing his  bloodshot  eyes  full  upon  me,  he  replied,  in  a  voice  of  despair, 
'  Mr.  Webster,  in  my  youth  I  spent  the  holy  Sabbath  in  evil  amuse- 
ments, instead  of  frequenting  the  house  of  prayer  and  praise.'  " — 
Quoted  by  Prof  .  W.  HI.  Biackbtcrn  in  trad  book  on  *^  7^ /le  Lord's  day, ^* 
p.  20.  gl  — p.  237.  J.  O.  Peck,  D.D.  82— p.  23h.  In  the  same  docu- 
ment reference  is  made  to  England  and  America  as  "  the  nations  the 
most  active,  prosperous  and  free,  whose  success  we'  have  most  cause 
to  envy,  and  v;^hose  competition  we  have  most  reason  to  dread,"  yet 
whose  laws  and  customs  have  established  the  Sabbath  with  the  great- 
est strictness.  83  — p.  239.  Rolhert,  Die  innere  Mission  in  Hanover, 
Hamburg.  1878,  pp.  35-43.  Die  innere  Mission  in  Wurtemberg, 
Hamburg,  1879,  p.  13.  Cf.  Beck,  Die  innere  Mission  in  Bayern, 
Hamburg,  1880,  pp.  93-95  ;  Idem,  Die  innere  Mission  in  Bremen, 
Hamburg,  18S1,  p.  52.  84 — p.  239.  Reuen  Thomas,  D.D.,  in  Sabbath 
Essays  (714),  p.  326,     85 — p.  839.  Out  of  much  testimony  about  the 


APPENDIX.  493 

various  Sabbath-breaking  trade,  see  (792),  I  select  what  was  said  of 
those  employed  on  the  canals  as  representative.  Mr.  James  Panther, 
a  clerk  in  the  house  of  John  Whitehouse  &  Sons,  canal  carriers,  testi- 
fied :  "  The  men  employed  have  been  in  the  habit  of  working  on  Sun- 
days from  their  youth.  They  say,  '  What  is  the  use  of  leaving  off 
sin  ?  We  are  obliged  to  break  one  Commandment,  and  if  we  break 
one,  we  will  break  the  whole.'  "  The  New  York  journal  of  Com- 
merce, in  1842,  gave  similar  testimony  in  regard  to  the  Sabbathless 
workers  on  the  Erie  Canal  :  "  Thousands  cf  men  and  boys  have  be- 
come vicious  and  debased  beyond  almost  any  other  portion  of  our 
population,  and  they  have  imparted  their  own  characters  to  the  con- 
tamination and  ruin  of  other  thousands.  They  commit  great  depreda- 
tions on  the  goods  they  carry.  They  furnish  one  half  of  the  prisoners 
at  Auburn.  This  would  never  have  been  the  case  if  the  Sabbath  had 
been  observed  on  the  canals."  The  Philadelphia  Sabbath  Association 
(So5),  the  oldest  Sabbath  Association  in  the  United  States,  was  estab- 
lished (in  1840)  more  particularly  to  correct  a  similar  injustice  to  the 
bodies  and  souls  of  those  employed  on  the  canals  of  Pennsylvania 
and  New  Jersey.  As  a  result  special  laws  were  long  since  secured  to 
protect  these  workingmen  in  their  right  to  Sabbath  rest,  and  the  Asso- 
ciation supports  several  traveling  preachers  that  their  souls  also  may 
have  the  benefits  which  the  Sabbath  is  designed  to  bring  to  ail.  As  a 
result  of  law  and  gospel  the  workers  on  these  canals  are  now  de- 
clared to  be  as  orderly  and  moral  as  any  other  class  of  laborers,  and 
hundreds  of  them  have  become  Christians.  §6 — p.  239.  "  In  Eng- 
land, out  of  every  10,000  deaths  about  seven  are  the  result  of  violence  ; 
in  Ireland  and  France  the  ratio  is  a  little  more  than  eight  out  of 
10,000  ;  while  just  now  in  the  United  States  the  figures  are  increased 
to  21 — a  proportion  more  terrible  than  that  of  any  civilized  country 
with  the  exception  of  Italy  and  Spain.  In  the  State  of  New  Jersey 
within  the  last  iv^^o  years  the  number  of  criminals  increased  300  per 
cent." — Editorial  of  New  York  Christian  Advocate.  ["  Jersey  justice," 
it  seems,  is  more  than  counterbalanced  by  Jersey  Sabbath-breaking.] 
87 — p.  240.  Chitty's  Blackstone,  chap.  iv.  (ix).  See  (345)-  §S — 
p.  240.  James  Richards,  D.D.  89 — p.  211.  For  numerous  other  testimo- 
nies to  the  fact  that  Sabbath-breaking  is  the  first  mile-stone  on  the  way 
to  jail,  see  "The  Sabbath  Manual,"  by  Rev.  Justin  Edwards,  D.D. 
(American  Tract  Society).  90— p.  244.  Sabbath  Essays,  p.  326. 
9i  — p.  245.  Prof.  S.  I.  Curtiss,  in  Bib.  Sac,  April,  1884,  p.  364. 
92— p.  247.  Theodore  D.  Woolsey,  D.D.,  LL.D.,  in  Sabbath  Essays, 
p.  289.  93— p.  248.  L.  H.  Boutell,  attorney,  in  IVie  Advance. 
94— p.  240.  L.  H.  Boutell,  attorney,  says  in  The  Advance  :  "  We  are 
apt  to  associate  Sunday  laws  with  the  spirit  of  Puritanism.  Doubtless 
the  ir.ore  than  Judaic  strictness  of  the  earlier  colonial  laws  of  New 
England  in  reference  to  Sunday  was  the  fruit  of  Puritanism.  But 
Puritanism  will  not  account  for  the  fact  that  in  [nearly]  every  State  of 
this  Union  there  are  to-day  laws  more  or  less  restrictive  in  reference 
to  labor  and  amusement  on  Sunday  ;  nor  for  the  fact  that  the  Sunday 
laws  of  England  are  to-day  substantially  what  they  have  been  for  the 
past  two  hundred  years.  This  age  is  certainly  far  enough  removed 
from  Puritanism  ;  yet  to-day  v/herever  English-speaking  people  are 
found,  there  you  v/ill  find  a  recognition  of  Sunday  as  a  day  of  rest 
and  worship,  and  laws  of  some  sort  to  protect  that  rest  and  worship 


494  Tilt:  SABBATH  for  man. 

from  needless  disturbance.  The  fact  is,  this  sentiment,  out  of  which 
Sunday  laws  have  gtown,  antedates  Puritanism,  and  has  outlived 
Puritanism.  It  will,  I  doubt  not,  outlive  all  the  changing  modes  of 
thought  and  feeling  of  the  centuries  to  come.  It  is  a  part  of  the  relig- 
ious instinct  of  the  English  race.  There  has,  however,  been  a  funda- 
mental change  in  public  sentiment  in  reference  to  Sunday  legislation. 
In  earlier  times  the  State  undertook  to  regulate  private  conduct,  to 
prescribe  what  acts  should  and  what  acts  should  not  be  performed  on 
Sunday.  At  the  present  time  it  is  felt  that  legislation  should  aim  not 
so  much  to  regulate  private  conduct  as  to  preserve  public  order.  .  .  . 
Among  the  earliest  statute  laws  were  those  of  Elizabeth  and  James  I., 
by  which  attendance  on  church  was  made  compulsory.  .  .  .  We  look 
upon  them  as  among  the  harshest  and  most  crabbed  features  of  Puri- 
tanism. And  yet  these  laws  in  England  were  not  an  outgrowth  of 
Puritanism  at  all.  At  the  lime  of  their  passage,  labor  and  amusement 
on  Sunday  were  not  only  not  forbidden,  but  encouraged.  Queen 
Elizabeth  was  entirely  opposed  to  the  idea  of  labor  on  Sunday  being 
prohibited  or  discouraged  ;  and  King  James  wrote  a  book  to  show 
what  sports  were  proper  on  Sunday.  It  was  net  till  the  2gth  of 
Charles  II.  that  certain  kinds  of  labor  were  forbidden  on  Sunday  ; 
and  from  this  law  the  Sunday  laws  of  this  country,  with  reference  to 
labor,  have  been  generally  derived.  It  seems  singular  that  this  law 
should  have  been  passed  in  the  reign  of  the  most  dissolute  of  English 
monarchs,  and  when  Puritanism  was  under  an  especial  ban."  A 
"  Member  of  the  New  York  Bar,"  writing  in  The  Chtistian  Unim, 
says  :  "  Sunday  laws  have  had  to  bear  some  criticism  and  objection 
which  they  do  not  deserve,  founded  on  the  idea  that  ihey  are  designed 
to  compel  people  to  be  religious.  This  is  an  error.  There  is,  indeed, 
some  traditional  ground  for  it.  Some  person  who  seems  to  have  ex- 
amined the  law  books  extensively  says  that  every  State  in  the  Union 
except  Louisiana  has  a  Sunday  law.  [California  should  also  be 
excepted  and  Territories  of  Idaho  and  Arizona.]  The  original  and 
model  of  most  of  them  is  an  English  statute  passed  in  1676,  while 
Charles  II.  was  king.  The  language  of  that  old  law  and  the  histories 
of  its  time  indicate  an  idea  that  government  might  superintend  the 
religious  duties  of  individuals  ;  that  persons  might  be  ordered  by  law 
to  attend  worship  and  maintain  exercises  and  studies  of  piety  at  home. 
The  title  of  the  law  was  '  an  act  for  the  better  observance  of  the 
Lord's-day  ;  '  and  it  commanded  in  so  many  words  the  people's  '  re- 
pairing to  church  '  and  '  exercising  themselves  in  the  duties  of  piety 
and  true  religion,  publickly  and  privately.'  And  it  is  probably  true 
that  when  the  Colonies  and  the  early  States  came  to  re-enact  this  law 
or  to  pass  others  like  it,  they  did  so  in  the  view  that  the  government 
might  compel  people  to  be  Christians,  or  at  least  behave  as  such. 
That  view  harmonized  well  with  what  has  been  called  the  paternal 
theory  of  government.  But  it  does  not  harmonize  with  the  doctrine 
of  popular  government  as  developed  in  late  years  in  this  country  ; 
and  (so  far  as  Sunday  laws  are  concerned)  it  is  abandoned,  unequivo- 
cally and  completely."  Tke  Congregationalist,  in  1S84,  in  reply  to  a 
question  of  mine  to'Dr.  H.  M.  Dexter,  the  Editor-in-Chief,  and  chief 
American  authority  on  Puritanism,  said  :  "  Our  fathers  were  English- 
men, and  brought  with  them  their  home  statutes  and  home  reverence 
for  them.     They  had  been  trying  to  live  under  Sunday  laws  which 


APPENDIX.  495 

fined  all  persons  above  the  age  of  sixteen,  who  did  not  go  to  church 
on  Sundays  and  saints'  days,  ^20  a  month  ;  which  imprisoned  those 
who  went  to  meeting  elsewhere  than  in  the  parish  churches  ;  and,  if 
they  proved  incorrigible,  banished  them  from  England.  They  did 
not  reproduce  these  laws,  but  it  never  occurred  to  them  that  such 
statutes  were  wrong  in  principle  as  well  as  unwise  in  every  sense. 
They  demurred  only  at  their  excess  of  application,  and  so  the  early 
ordinances  of  Massachusetts,  Connecticut,  Georgia,  South  Carolina 
and  Virginia  began  by  requiring  church  attendance.  [See  p.  247,]  The 
fine  in  Connecticut  was  five  shillings,  in  Massachusetts  '  not  to  exceed 
five  shillings.'  New  Haven  Colony  required  that  offenders  against 
the  sanctity  of  the  Sabbath  be  '  duly  punished  by  fine,  imprisonment, 
or  corporally,  according  to  the  nature  and  measure  of  the  sinn  and 
ofience.*  If  clearly  done  '  proudly,  presumptuously  and  with  a  high 
hand  against  the  known  command  and  authority  of  the  blessed  God,' 
the  offence  might  become  capital."  In  a  subsequent  editorial  (Nov. 
20,  1884),  on  "  Some  Good  Old  Days,"  the  subject  is  thus  continued  : 
"  It  was  an  acute  remark  of  the  late  Dr.  Leonard  Bacon  that,  '  in  de- 
termining what  kind  of  men  our  fathers  were,  we  are  to  compare  their 
laws  not  with  ours,  but  with  the  laws  which  they  renounced.'  The 
same  principle  applies  to  their  g-neral  spirit.  It  is  as  unreasonable 
to  think  ill  of  them  for  not  being  abreast  of  the  nineteenth  century  in 
their  philosophy  and  philanthropy  and  general  public  sentiment,  as  it 
would  be  to  blame  them  for  neglecting  to  photograph  the  Mayflower 
for  the  benefit  of  the  curiosity  of  the  future,  or  complain  that  they  did 
not  build  the  first  meeting-house  of  Boston  of  hammered  Quincy  gran- 
ite. Let  us  look  back  a  little,  then,  and  in  a  perfectly  fair  and  candid 
spirit,  which  on  the  one  hand  shall  magnify  nothing  for  the  sake  of  an 
argument,  and,  on  the  other,  minify  nothing  to  make  a  better  showing 
for  our  fathers,  let  us  see  what  sort  of  public  sentiment  as  to  penal 
legislation  they  inhaled  with  their  native  air.  When  the  Mayflower 
and  first  Massachusetts  colonists  were  born  in  England,  one-and- 
thiriy  offences  were  there  punishable  by  death.  By  the  time  that 
colonization  had  been  effected,  the  black  list  had  enlarged  itself  to  the 
amazing  number  of  223,  of  which  176  were  without  benefit  of  clergy, 
that  is,  admitted  no  exception  in  their  legal  processes  in  favor  of  per- 
sons v/ho  could  read.  In  this  respect  it  v/ill  be  found  that  the  fathers 
of  New  England  made  amazing  advance  over  the  co-existent  code 
v/hich  they  left  at  home,  since  no  New  England  colony  code  had  more 
than  Jif teen  capital  crimes.  .  .  .  Two  years  before  Boston  was  settled, 
a  Scotch  divine  of  eminence,  named  Alexander  Leighton,  Professor 
of  Moral  Philosophy  in  the  University  of  Edinburgh,  published  a 
book  called  an  '  Appeal  to  the  Parliament,'  in  which  he  used  strong 
enough  language  to  call  the  prelates  '  men  of  blood,'  the  bishops 
*  ravens  and  magpies,'  the  canons  of  1G03  '  nonsense  canons,'  and  so 
on.  We  have  two  editions  cf  the  book,  and  while  there  are  several 
such  earnest  expressions  which  the  best  taste  must  condemn,  we  find 
nothing  in  either  which  in  our  day  would  subject  an  author  to  any 
further  penalty  than  the  criticism  that  his  blows  would  have  hurt 
more,  if  he  had  not  struck  quite  so  bard.  Leighton  was  put  on  trial 
before  the  Star  Chamber,  and  confessed  the  v/riting,  but  pleaded  good 
intent.  The  court  made  short  work  wuth  him,  declaring  that  he  had 
committed  *  a  most  odious  and  heinous  offence,  deserving  the  severest 


49^  THE   SABBATH    FOR   MAN. 

punishment  the  court  could  inflict,  for  framing  and  publishing  a  Book 
so  full  of  most  pestilent,  devilish  and  dangerous  Assertions,  to  the 
scandal  of  the  King,  Queen  and  Peers,  especially  the  Bishops.^  It  was 
accordingly  unanimously  ordered  :  (i)  that  he  be  degraded  from  his 
ministry  into  a  lay  condition,  in  which  he  could  be  legally  whipped  ; 
(2)  that  he  be  whipped  and  set  in  the  pillory  at  Westminster  ;  (3)  that 
one  of  his  ears  be  cut  off,  one  side  of  his  nose  be  slit,  and  he  be 
branded  on  one  cheek  by  a  red-hot  iron,  with  the  letters  S.  S.  [stirrer 
of  sedition]  ;  (4)  that,  fourteen  days  thereafter,  he  be  whipped  again 
at  Cheapside,  the  other  ear  cut  off,  the  other  side  of  his  nose  slit,  and 
the  other  cheek  branded  as  the  first  ;  (5)  that  he  pay  the  (then)  enor- 
mous fine  of  ;;£"  10,000  ;  (6)  that  he  be  imprisoned  for  life.  In  1633 
William  Prynne,  one  of  the  most  learned  and  industrious  barristers  of 
his  time,  having  written  a  book  called  '  Histriomastix  '  whereby — as 
also  aforetime  in  other  ways — he  had  especially  angered  Archbishop 
Laud,  was  put  through  the  same  sort  of  discipline  Vv'hich  poor  Leigh- 
ton  had  suffered.  Three  years  later  he  in  some  way  found  means  to 
publish  a  few  more  plain  words  distasteful  to  the  archbishop,  when  he 
was  hauled  out  of  prison,  the  stumps  of  his  ears  cut  down  clean,  ;(^ 5000 
added  to  his  fine,  and  his  cheeks  branded  S.  L.  [seditious  libeler],  all 
of  which  was,  with  full  barbarity,  executed.  Please  to  bear  in  mind, 
for  purposes  of  comparison,  that  this  was  going  on  in  England  in  the 
very  sajne year  \vi  which  the  Massachusetts  freemen  were  simply  send- 
ing out  of  the  colony,  which  they  had  bought  and  paid  for  with  their 
own  money  for  their  own  uses,  Roger  Williams,  among  other  things 
for  trying  to  knock  the  bottom  out  of  all  their  civil  and  social  fabric, 
by  publicly  teaching  that  the  colony  had  no  valid  title  to  its  land  ; 
that  official  oaths  bound  only  a  portion  of  the  citizens,  and  so  forth. 
Fancy  how  poor  Roger  would  have  been  fined,  and  pilloried,  and  im- 
prisoned, and  cropped,  and  branded,  and  flayed  alive,  for  his  mis- 
deeds and  miswords,  had  he  been  left  to  the  judicial  treatment  then  in 
vogue  in  the  mother  country,  instead  of  falling  into  the  tenderer 
hands  of  Winthrop  and  his  company  on  this  side  of  the  sea.  Let  us 
cite  a  few  more  facts  in  illustration  of  the  inhumanity  and  cruelty 
which  in  those  days  fully  possessed  the  public  mind  of  Europe.  The 
English  law  down  to  1772  condemned  the  prisoner  who  refused  to 
plead  to  his  offence,  to  be  pressed  to  death  \peine  fort  ct  dun'],  and  so 
late  as  1741  this  horrible  punishment  v/as  inflicted  there.  Until  1790 
(and  that  lacks  yet  six  years  of  being  a  century)  any  woman  convicted 
of  counterfeiting  English  gold  or  silver  coin  was  burned  to  death  ; 
although  after  1700  it  became  humanely  usual  to  strangle  the  victim 
quietly  before  kindling  the  fire.  Twenty  thousand  people  collected  in 
1773  to  see  Elizabeth  Herring  burned,  and  as  late  as  1786  a  woman 
was  burned  in  England  for  having  made  counterfeit  shillings.  Plym- 
outh Colony  must  have  been  fifty  years  old  before  the  burning  of 
heretics  became  unlawful  in  England.  In  the  good  old  days  of  Henry 
VIII.,  it  was  legal  to  boil  to  death  prisoners,  and  it  was  several  times 
done.  Long  after  that  form  of  death  was  repealed  in  England  it  re- 
mained in  force  on  the  Continent  for  coiners  and  counterfeiters  ;  and, 
by  a  refinement  of  cruelty,  the  boiling  was  made  gradual,  the  victim 
being  suspended  by  a  rope  over  the  bubbling  oil,  and  lowered  by  de- 
grees into  it.  John  Taylor  gives  account  of  such  an  execution  which 
he  witnessed  at  Hamburg  in  1616.     James  Howel,  in  1610,  describes 


APPENDIX.  497 

in  Paris  the  execution  of  Ra-villac,  the  Jesuit  who  had  murdered  the 
king  :  '  His  body  was  pull'd  between  four  horses,  that  one  might  hear 
his  bones  crack,  and  after  the  dislocation  they  were  set  again,  and  so 
he  was  carried  in  a  Cart,  standing  half-naked,  with  a  Torch  in  that 
hand  which  had  committed  the  murther  ;  and  in  the  place  where  the 
act  was  done  it  was  cut  off,  and  a  Gauntlet  of  hot  Oyl  was  clap'd 
upon  the  stump,  to  stanch  the  blood,  whereat  he  gave  a  doleful  shrike, 
then  was  he  brought  upon  a  stage,  wher  a  new  pair  of  boots  was  pro- 
vided for  him,  half  fill'd  with  boyling  Oyl,  then  his  body  was  pincer'd, 
and  hot  Oyl  povvr'd  into  the  holes  ;  in  all  the  extremity  of  this  torture, 
he  scarce  shew'd  any  sense  of  pain,  but  only  when  the  Gauntlet  v/as 
clap'd  upon  his  Arms  to  stanch  the  Flux  of  reaking  blood,  at  which 
time  he  gave  a  shrike  onely  ;  He  boar  up  against  all  these  torments 
about  three  hours  before  he  died.'  .  .  .  Now  the  men  who  were 
responsible  for  these  dreadful  and  disgusting  inhumanities,  were — we 
regret  to  say— refined  and  cultivated  Europeans.  They  were  mostly 
Englishmen — graduates  of  Cambridge  and  Oxford.  They  were  good 
and  regular  '  Churchmen  '  all.  Under  these  circumstances,  it  may 
deferentially  be  submitted  to  the  common  sense  of  mankind  whether, 
before  they  undertake  further  to  instruct  the  times  in  which  they  live, 
a  few  months  of  study  in  the  department  of  mediaeval  and  modern 
history  of  some  good  common  school  ought  not  to  be  insisted  upon  in 
the  case  of  those  noisy  talkers  and  vapid  writers,  who  mamly  occupy 
themselves  in  the  reassertion  of  the  one  central  idea  that  Puritanism, 
v/ith  that  general  narrow-mindedness  of  which  it  was  a  part,  had 
soured  the  milk  of  human  kindness  in  the  breasts  of  the  founders  of 
New  England,  until  it  had  made  them  sinners  above  all  who  went  be- 
fore or  came  after  them,  in  the  sternness  of  their  legal  code  and  the 
merciless  rigor  of  its  execution."  [It  should  be  noted  also  that  the 
Sabbath  X-sl^j proposed  by  Cotton  Mather,  which  is  often  quoted  as  if  it 
became  a  law,  was  never  enacted,  but  instead  a  milder  one,  through 
the  influence  of  Gov.  Winthrop.  Almost  the  only  Puritan  law  which 
was  stricter  than  the  English  statutes  on  the  same  subject  v.'as  the 
Mass.  law  forbidding  "  unnecessary  and  unreasonable  walking 
in  the  streets  and  fields"  on  the  Sabbath.]  J.  B.Clark,  D.D.,  Sec. 
of  American  Home  Miss.  Soc,  a  descendant  of  that  mate  of  the 
Mayflower  for  whom  Claik's  Island  is  named,  shov/s  (Cong.  Quarterly, 
1859,  quoted  in  Sabbath  Essays,  p.  177)  that  our  pity  for  the  Pilgrims 
and  Puritans,  on  the  supposition  that  their  Sabbaths  were  joyless 
because  quiet,  is  misplaced  :  "  We  do  the  Puritans  great  injustice  to 
suppose  that  in  their  strict,  punctilious  life  on  the  Lord's-day,  they 
were  acting  under  any  other  restraint  than  that  of  the  love  they  bore 
to  the  Lord  of  the  Sabbath  ;  v/hich  did,  indeed,  constrain  them  to  keep 
their  hearts  and  hands  disencumbered,  as  far  as  possible,  from  the 
world,  that  they  might  the  more  readily  '  be  filled  with  all  the  fulness 
of  God,'  and  which,  by  imposing  a  truce  on  their  social  intercourse, 
left  them  more  free  to  commune  with  Christ.  When,  in  accordance 
with  prevailing  usage  in  New  England,  they  suspended  all  secular  toil 
at  the  going  down  of  the  sun  on  Saturday,  and  began  their  Sabbath 
service  with  an  evening  prayer,  a  psalm,  and  a  season  of  solitary  self- 
examination,  it  was  with  more  gladness  of  heart  than  that  which 
Burns  ascribes  to  the  '  Cotter's'  children  on  coming  home,  after  the 
week's   drudgery   is  over,    to  exchange  salutations  around    the   old 


498  THE   SABBATH   FOR   MAN. 

hearthstone,  and  receive  anew  the  paternal  benediction.  ...  In  like 
manner,  with  a  keen  spiritual  relish  lor  holy  time,  holy  acts,  holy 
pleasures,  they  arose  the  next  morning  earlier  than  on  other  days, 
revolving  in  their  hearts  the  words  of  David  :  '  Awake  up,  my  glory  : 
awake,  psaltery  and  harp  :  I  myself  will  awake  early.'  And  so 
through  the  day,  '  private  meditation,  family  devotion,  and  public 
worship  engaged  their  delighted  and  unflagging  souls  till  the  sun 
went  down.'  "  As  to  that  December  Sabbath  spent  on  Clark's 
Island,  with  only  such  hasty  shelter  as  could  be  prepared  on  Saturday 
afternoon,  the  records  shov/  that  the  Pilgrims  spent  it  in  grateful 
praise  that  their  perils  were  now  mostly  passed,  and  the  end  of  their 
journeyings  was  so  near,  not  in  regretting  that  the  Sabbath  detained 
them  for  a  day  from  their  contemplated  settlement.  * '  //  seems  to  ;;;<»,' ' 
says  Dr.  A.  McKenzie,  "  that  the  staying  on  Clark' s  Island  is  a  greater 
event  than  the  landing  on  Plymotdh  Rock^  See  also  (lOo),  (294),  (303), 
(304),  (307),  (312),  (314),  (321),  (582).  95— p.  260.  He  adds  :  "  How 
is  it  possible  that  society  should  escape  destruction,  if  the  moral  tie  is 
relaxed  ?  and  what  can  be  done  with  a  people  who  are  their  own  mas- 
ters if  they  be  not  submissive  to  the  Deity  ?  " — Democracy  itt  America^ 
Cambridge,  1863.  I  :  393.  96 — p.  256.  President  Robinson,  in  Sab- 
bath Essays.  97 — p.  253-  From  his  Farewell  Address.  The  whole 
paragraph  is  as  follows  :  "  Of  all  the  dispositions  and  habits  which 
lead  to  political  prosperity,  Religion  and  Morality  are  indispensable. 
In  vain  would  that  man  claim  the  tribute  of  patriotism  who  would 
labor  to  subvert  these  great  pillars  of  human  happiness,  these  firmest 
props  of  the  duties  of  men  and  citizens.  The  mere  politician,  equally 
with  the  pious  man,  ought  to  respect  and  cherish  them.  A  volume 
could  not  trace  all  their  connections  with  private  and  public  felicity. 
Let  it  simply  be  asked,  where  is  the  security  for  property,  for  reputa- 
tion, for  life,  if  the  sense  of  religious  obligation  desert  the  oaths  which 
are  ihe  instruments  of  investigation  in  courts  of  Justice  ?  And  let  us 
with  caution  indulge  in  the  supposition  that  morality  can  be  main- 
tained without  religion.  Whatever  may  be  conceded  to  the  influence 
of  refined  education  on  minds  of  peculiar  structure,  reason  and  experi- 
ence both  forbid  us  to  expect  that  national  morality  can  prevail  in  ex- 
clusion of  religious  principle.  .  .  .  'Tis  substantially  true  that  virtue 
or  morality  is  a  necessary  spring  of  popular  government."  98 — p.  253. 
Quoted  in  Sabbath  Association  Reporter  (804).  99— p.  254  Art.  I  of 
Amendments.  1©0— p.  255.  E.  K.  Alden,  D.D.,  Sec.  of  A.  B.  F.M., 
a  descendant  of  John  Aldcn  of  the  Mayflower,  says  in  Sabbath  Es- 
says, p.  176  :  "  This  is  the  first  of  the  five  reasons  which  induced 
them  to  emigrate,  as  given  by  Secretaty  Morton  :  '  Inasmuch, 
that,  in  ten  years'  time,  v/hile  their  church  sojourned  among  them, 
they  could  not  bring  them  to  reform  the  neglect  of  the  observ- 
ance of  the  Lord's-day  as  a  Sabbath,  nor  keep  their  own  families 
from  the  surrounding  infection.'"  See  also  Hcssey  (704),  p.  211. 
101 — p.  256-  This  list  is,  in  large  part,  from  The  Sa/'baih  Associa- 
tion Reporter  (804).  102— p.  250.  i3  Cal.  678  (1S61).  See  (358). 
B03— p.  259.  The  highest  courts  of  California  (358)  and  Louisiana 
(369)  some  years  ago  decided  that  Sabbath  laws  were  unconstitu- 
tional, in  the  former  State  because  they  did  not  and  in  the  latter  case 
because  they  did  make  exception  for  those  who  kept  Saturday  ;  but 
thrr,'^  courts  are  not  esteemed  in  other  States  as  of  jn'gh  authority,  and 


APPENDIX. 


499 


the  decision  in  California  has  since  been  followed  by  an  opposite  one. 
All  other  States  (372),  (381),  (383),  where  seventh-day  worshippers 
have  contested  the  Sabbath  laws  have  sustained  the  laws  on  the 
ground  that  a  Sunday  law  requires  no  worship  and  so  is  not  a  religious 
lazv,  but  only  a  protection  of  two  oopular  customs — worship  and  rest. 
104— p.  261.  "  A  considerable  number  of  Hebrew  dealers  in  clothing 
and  gentlemen's  furnishing  goods  were  arrested  for  having  their 
places  of  business  open  and  exposing  goods  for  sale.  Some  of  them 
have  been  in  the  habit  of  closing  their  stores  on  Saturday,  the  Jewish 
Sabbath,  but  a  good  many  in  Chatham  and  Division  streets.  The 
Bowery,  Third  and  Eighth  avenues  have  kept  open  every  day  in  the 
year.  All  pleaded  in  extenuation  of  their  offence  that  they  observed 
the  Jewish  Sabbath.  They  were  told  that  they  must  hereafter  close 
on  Sunday,  and  were  discharged."— AVrc/  York  Tribune,  Dec,  1882. 
That  American  Jews  very  generally  keep  open  their  shops  on  both  the 
seventh  and  first  days  of  each  week,  whenever  not  prevented  by  law, 
is  the  testimony  of  many  business  men.  Americans  would  hardly 
call  the  Jews  "5rt(5<5<7/«;7V,"  as  the  Rom.ans  did,  A  dressmaker,  em- 
ployed in  numerous  Jewish  families  in  New  York,  says  that  Jewish 
ladies  observe  Saturday  only  by  putting  away  their  sewing,  writing, 
and  cutting,  and  sometimes  by  going,  for  a  short  time,  to  the  syna- 
gogue, but  they  do  their  marketing  as  usual  in  the  morning,  and 
spend  the  afternoon  shopping  or  sightseeing.  This  is  in  striking 
contrast  with  the  noble  self-denial  which  the  Jews  have  shown  in 
former  centuries  in  Europe  in  closing  their  shops  on  Saturday  even 
in  lands  where  it  was  the  "  Market  day."  This  modern  Sabbath- 
breaking  of  the  Jews  is  to  their  own  best  men  as  it  is  to  us,  an  alarm- 
ing symptom.  105  -p.  261.  The  Jewish  Progress,  a  radical  Jewish 
paper,  says  :  "  The  requirements  of  modern  society  make  the  aboli- 
tion of  the  present  (Jewish)  Sabbath  an  absolute  necessity." — Quoted 
in  New  York  Truth,  Oct.  5,  1884.  106 — p.  263.  One  of  the  Seventh- 
day  Baptist  editors,  a  year  or  two  since,  issued  a  paper  as  an  unde- 
nominational "  family,  literary  and  religious  paper,  devoted  to  general 
reform,  Christian  culture,  and  a  better  observance  of  the  Sabbath," 
and  sent  it  free  to  25,000  evangelical  pastors,  and  as  many  other  per- 
sons, secreting  for  some  months  his  hostile  flag  so  completely  that  the 
paper  was  distributed  in  quantities  at  conventions  held  in  the  interests 
of  the  Lord's-day,  and  was  taken  for  its  friend  by  correspondents 
whose  letters  the  editor  published  without  correcting  their  misappre- 
hension, or  avowing  his  denominational  relations.  At  last,  having 
won  an  entrance  into  Christian  homes,  and  the  confidence  of  their  in- 
mates by  publishing  numerous  extracts  from  the  addresses  of  eminent 
defenders  of  the  Lord's-day,  he  cautiously  began  his  work  of  seducing 
these  readers  from  their  loyalty  to  it,  gradually  developing  an  opposi- 
tion to  Sunday  laws  as  positive  as  IngersoU's,  but  less  manfully  advo- 
cated. Strange  to  say,  he  was  able  to  deceive  the  very  elect,  and  so 
has  been  invited  to  speak  at  numerous  Sabbath-school  conventions  of 
evangelical  Christians  with  no  intimation  that  he  was  an  enemy  of 
Lord's-day  observance,  so  that  his  attacks  on  Sabbath  laws,  as  then 
delivered  and  subsequently  published,  have  seemed  to  have  the  en- 
dorsement of  the  influential  Christians  who  introduced  him — the  very 
name  of  "  The  American  Sabbath  Tract  Society"  by  which  these 
addresses  v/ere  published  being  a  part  of  the  disguise  by  which  they 


500  THE   SABBATH    FOR   MAN. 

were  favorably  introduced  into  Christian  homes.  As  to  the  Seventh- 
day  Adventists,  the  superior  spiritual  discernment  and  charity  which 
keeping  the  seventh  day  instead  of  the  first  produces,  may  be  seen  in 
a  characteristic  statement  of  one  of  their  standards  ("  Andrews'  His- 
tory of  the  Sabbath,"  (901)  preface,  iv.),  which  counts  all  Christians, 
except  the  twenty-five  thousand  who  keep  Saturday,  as  partakers  in 
'  the  great  apostasy,  foretold  by  the  prophets,  of  the  little  horn  or 
man  of  sin,  who  was  to  change  limes  and  laws.'  Altogether  this  Sev- 
enth-day Christianity  is  a  modern  specimen  of  the  Phariseeism  that 
**  tithes  mint,  anise,  and  cummin,  but  neglects  the  weightier  matters 
of  the  law,  judgment,  mercy  and  truth."  If  keeping  the  seventh  day 
rather  than  the  first  produces  no  better  fruits  in  the  future,  it  will  be 
likely  to  remain  as  weak  as  it  has  during  the  eighteen  hundred  years 
of  its  futile  and  feeble  life.  107— p.  263.  Eccl.  8:2;  Rom.  13:1-5  ; 
Titus  3:1;!  Pet.  2  :  13-15.  108 — p.  272-  The  articles  of  the  Con- 
stitution referred  to  in  the  sentences  preceding  and  following  the  refer- 
ence figures  are  the  following  amendments  :  *'  Art.  X.  The  powers 
not  df^legated  to  the  United  States  by  the  Constitution  nor  prohibited 
by  it  to  the  States,  are  reserved  to  the  States  respectively  or  to  the 
people."  "  Art.  XIV.  No  State  shall  deny  to  any  person  within  its 
jurisdiction  the  equal  protection  of  the  laws."  I  may  here  add  a  sig- 
nificant arithmetical  progression,  noted  too  late  for  insertion  on  p. 
282  :  Sunday  opening  of  post-office  in  United  States,  one  hour  ;  Great 
Britain,  two  hours  ;  Switzerland,  four  hours  ;  France,  all  day. 
109 — p.  2P3.  The  Uinon  Signal  of  Chicago,  June  26,  1884,  published 
the  following  item,  which  we  have  reason  to  fear  is  representative 
rather  than  exceptional:  "The  Governor  of  Illinois  reviewed  the 
First  Regiment  last  Sunday  instead  of  going  to  church.  I  cannot  help 
thinking  that  the  several  hundred  young  men  who  compose  this  regi- 
ment will  not  get  any  uplift  in  morals  or  religion  from  such  a  perform- 
ance of  such  a  governor."  110— p.  283.  Leaflet  on  "  Sunday  Fight- 
ing" (801).  Ill— p.  2S3.  The  Prince  of  Wales,  it  seems,  not  only 
votes  for  the  Sunday  opening  of  Museums  but  also  frequently  travels 
by  rail  on  the  Sabbath,  thus  calling  forth  the  remonstrances  of  British 
Sabbath  associations.  See  Sabbath  Alliance  of  Scotland  Report  (797), 
1882,  p.  II.  Even  the  Christian  Queen,  Victoria,  in  most  things  so 
exemplary,  seems  to  have  fallen  into  the  laxity  about  Sabbath  observ- 
ance which  is  common  among  British  and  American  Christians,  and 
which  we  could  wish  her  example  might  rebuke  rather  than  encourage. 
The  Congiegaiionalist  states  that  "  when  Queen  Victoria  and  the  Prin- 
cess Beatrice  were  recently  in  Scotland,  they  desired  to  visit  Maree 
Island,  in  Loch  Maree  on  the  Sabbath,  but  the  Scotch  innkeeper  de- 
clined to  let  them  have  a  boat,  and  the  boatmen,  who  were  residents, 
refused  to  row  her  over  the  ferry."  112— p.  283.  Kingsbury  (851), 
pp.  132,  136,  137.  113 — p.  286.  This  statement,  quoted  from  a  leaflet 
on"  Sunday  Mails"  (857),  needs  a  few  words  of  explanation,  for  there 
is  room  for  improvement  and  a  tendency  to  increase  Sunday  work 
even  in  the  London  post-office,  as  Dr.  John  Gritton  showed  in  March, 
1884  (852),  when  he  made  the  following  statements  in  regard  to  it : 
"A  strong  body  of  officials  of  different  grades  is  employed  there  every 
Sunday,  and  letters  posted  in  certain  pillar  letter-boxes  in  London  on 
Sunday  are,  on  that  day,  forwarded  to  their  respective  destinations. 
In    the    British   Postal   Guide,  published  quarterly,  by   authority,  on 


APPENDIX.  501 

page  109,  there  is  a  foot-note  saying  that  the  Continental  Night  Mail 
despatched  from  the  General  Post-Office  leaves  Cannon  Street  Station 
on  Sundays  at  8.10  P.M.,  and  that  letters  for  it,  bearing  a  late  fee  and 
posted  in  the  letter-box  placed  at  the  barrier  of  the  platform,  up  to  the 
latest  possible  moment  before  the  departure  of  the  train,  are  for- 
warded by  that  mail,  the  officers  of  the  TTraveling  Post-Office  doing  all 
the  necessary  manipulation.  I  find  also  that  Inland  night  mails  de- 
spatched from  the  General  Post-Office  on  Sundays  leave  that  station 
(Cannon  Street)  at  9  p.m.,  and  that  letters  for  them  posted  in  the  late 
letter-box  on  the  platform,  and  bearing  the  late  fee  of  \d.,  are  for- 
warded in  the  same  manner.  At  the  Liverpool  Street  station  letters 
can  be  posted  in  the  boxes  affixed  to  the  Traveling  Post-Office  car- 
riages on  the  Ipswich  and  Cambridge  lines  respectively,  from  8.15  to 
8.30  P.M  on  the  Ipswich  line,  and  from  8.30  to  9  P.M.  on  the  Cambridge 
line,  every  Sunday  for  the  night  mails  despatched  from  the  General 
Post-Office  for  these  linei.  This  is  the  thin  edge  of  the  wedge  already 
inserted  ;  it  only  needs  a  few  energetic  knocks  to  drive  it  well  home 
so  as  to  wrench  open  the  oaken  doors  of  the  General  Post-Office." 
Though  thus  open  to  criticism,  the  London  Post-Office  diifers  from 
those  of  all  other  great  cities  in  Christendom  in  that  mail  is  not  on 
Sunday  collected  from  the  boxes  thfough  the  city,  nor  is  there  any  city 
delivery,  proving  that  neither  of  these  is  necessary  even  in  the  largest 
commercial  centres.  Would  that  London,  in  turn,  might  learn  from 
Toronto  the  wisdom  of  an  absolute  suspension  of  all  post-office  work 
on  the  Lord's-day.  See  p.  404.  114 — p.  286.  J.  B.  Waterbury,  in 
*'  A  Book  for  the  Sabbath,"  1840,  p.  108,  says  :  "  One  of  the  most 
formidable  obstacles  to  the  influence  of  the  pulpit  over  impenitent 
men  lies,  in  my  view,  in  this  :  the  post-office  supplies  them  with  the 
recent  news.  From  the  very  doors  of  the  sanctuary  they  go  to  receive 
it.  The  moment  they  arrive  at  home — and  even  before — they  are 
searching  for  it.  How  timely  this,  says  Satan,  to  erase  any  serious 
impressions  which  may  have  been  left  on  the  conscience."  115 — p. 
soo.  Dr.  Rufus  W.  Clark,  of  Albany,  made  extensive  inquiry,  in  1882, 
by  correspondence  with  railway  officials,  in  regard  to  Sunday  trains 
(which  he  considers  "a  power  for  evil  only  second  to  the  legalized 
traffic  in  strong  drink"),  and  in  reporting  the  results  of  his  investiga- 
tions in  The  Intelligencer,  he  estimates  that  of  the  million  men  then 
employed  on  railways  about  four  hundred  thousand  were  deprived  of 
their  Sabbath  rights  and  privileges,  besides  "  the  large  number  who 
travel  for  business  or  pleasure  on  Sunday,  and  those  engaged  in  trans- 
porting, assortmg  and  distributing  the  Sunday  mails."  1 16 — p.  302. 
Sunday  trains,  in  most  cases,  are  violations  of  civil,  as  well  as  natural 
and  Scriptural  laws.  Such  trains  were  decided  to  be  violations  of 
New  Yoik  State  laws  in  184S.  5  Barb.  79.  In  1879  S.C.  forbade 
railroad  companies  "  to  load  or  run  any  train  on  Sunday  except 
such  as  carry  the  mail."  Ga.  permits  only  all  passenger  trains. 
Mass.  permits  only  "  through  trains"  (that  is,  to  or  from  the  far 
West),  and  these  only  when  authorized  by  R.  R.  Commission- 
ers, as  few  are.  See  (978).  Md.,  by  decision  of  the  courts,  per- 
mits cattle  trains  to  move  as  a  work  of  necessity.  New  Jefsey 
permits  each  R.  R.  to  run  one  passenger  train,  but  prohibits  all 
freight  trains  except  for  the  carriage  of  milk.  Va.  and  N  C.  per- 
mit  only   mail  and   passenger  trains,  prohibiting  all  freight  trains. 


502  THE    SABBATH    FOR    MAN. 

Penn.  prohibits  all  trains.  W.  Va.  permits  only  passenger  trains. 
Ala.,  111.,  Ind,,  Kan.,  Texas,  N.  M.,  permit  the  running  of  trains. 
Neb.  permits  "  necessary  trains."  Dak.  prohibits  only  "  undue 
travel."  Kentucky  courts  permit  trains  as  "  works  of  necessity." 
These  facts  from  the  "  Traveling"  column  of  (353),  show  two  things  : 
1st,  that  the  powerful  R.  R.  corporations,  by  the  indirect  bribery  of 
free  passes  and  otherwise,  have  influenced  many  State  legislatures  to 
make  inequitable  distinctions  in  their  favor,  allowing  them  to  carry 
on  servile  labor  for  gain  while  refusing  the  same  privilege  to  proprie- 
tors of  factories,  etc.  ;  2d,  that  most  of  the  Sunday  railroading  is  in 
cfiminal  violation  of  the  laws.  When  the  Sabbath-loving  Scotchmen  of 
Strome  Ferry  quietly  but  firmly  attempted  to  stop  such  a  violation  of 
the  law  by  the  Highland  Railroad  Co.  in  1883,  they  were  punished  as 
rioters  with  60  and  go  days'  imprisonment,  but  the  habitual  violation 
of  the  laws  by  the  Railroad  Co.  received  no  punishment.  On  eva- 
sions of  the  law  by  Swiss  R.R.  see  (6).  Il'J'— p.  303.  Among  the  tes- 
timonies received  by  Dr.  Rufus  \V.  Clark  was  the  following  from 
Horace  Fairbanks:  "The  railroad  with  which  I  am  connected  does 
not  run  any  trains  on  Sunday,  and  no  work  is  done  on  that  day,  ex- 
cept to  save  life  and  property  ;  not  even  repairs,  or  the  clearing  away 
of  a  wreck  in  case  of  an  accident.  Continuous  labor  seven  days  in 
the  week  we  are  certain  would  have  injurious  effect  upon  the  health 
and  efficiency  of  our  men,  and,  therefore,  no  Sunday  work  is  allov/ed 
on  our  road.  I  believe  the  business  interests  of  the  country,  as  well 
as  the  best  interests  of  the  railroad  corporations,  would  be  subserved 
by  suspending  the  running  of  railroad  trains  on  the  Lord's-day." 
[On  Sunday  trains  running  at  a  loss,  see  Phelps  (792),  p.  239.]  The 
International  Sabbath  Association  Rep07-ter  (804)  published  the  follow- 
ing letter  from  A.  V.  H.  Carpenter,  Gen.  Ticket  and  Passenger 
Agent,  C,  M.  and  St.  Paul  Railway  :  "//  seems  to  me  the  whole  matter 
of  Sunday  secular  work  in  this  cotintry  is  referable  to  the  high  pressure 
and  inordinate  push  of  the  btisiness  comtmmity.  There  is  no  industry 
on  earth  more  requiring  physical  and  mental  rest,  either  for  the  per- 
sonal health  and  longevity  of  the  operators  or  the  profit  of  their  im- 
ployers,  when  rightly  considered,  no  industry  where  experienced  and 
steady  men  are  of  so  vital  importance  to  the  safety  of  the  public  and 
the  welfare  of  the  property  owners.  I  think  statistics  on  the  matter 
of  the  ordinary  term  of  service  of  railway  men  v^'ould  present  a  start- 
ling picture  to  all  concerned."  In  1869,  the  Evangelical  Press  Asso- 
ciation (as  agent  of  the  Philadelphia  Sabbath  Association),  procured 
the  issue  and  distribution  of  over  50,000,000  copies  of  the  folhiwing 
testimonies  of  railroad  managers  by  expending  $1000  in  inserting 
them  in  daily  papers,  besides  sending  them  in  leaflet  form  to  thou- 
sands of  pastors  and  others,  with  the  request  that  they  would  quote 
them  to  their  people  in  preaching,  and  get  them  published  in  local 
papers — a  most  admirable  plan.  S.  Ruth,  Supt.  of  the  Richmond, 
Fredericksburg  and  Potomac  R.  R.  :  "  I  have  long  been  of  the  opin- 
ion that  it  is  to  the  interest  of  the  railroad  and  steamboat  com- 
panies to  suspend  operations  on  the  Sabbath,  as  it  demoralizes  the 
men  and  makes  them  reckless,  and  so  is  the  cause  of  many  ac- 
cidents. I  believe  railroad  companies  would  be  much  more  pros- 
perous if  Sunday  running  was  entirely  suspended."  Col.  Geo.  A. 
Morrill,  Supt.  of  the   Rutland  and  Burlington  R.  R.  :  "  Many  years* 


APPENDIX.  503 

experience  and  observation  more  and  more  convince  me  as  a  rail- 
road man,  that  even  in  an  economic  point  of  view  therc^  is  no  more 
profitable  rule  for  us  to  follow  than  '  Remember  the  Sabbath  day  to 
keep  it  holy.'  "  J.  P.  Farley,  Supt.  of  the  Dubuque  and  Sioux  City 
R.  R.  :  "  From  experience  I  know  that  laborers,  mechanics,  man- 
agers, etc.,  will  do  more  work,  and  do  it  better,  in  six  days  than  in 
seven.  Further,  if  we  habitually  ask  our  men  to  break  God's  law,  by 
a  desecration  of  the  Sabbath,  it  will  not  be  long  before  they  will  break 
His  law  in  other  respects,  by  defrauding,  etc."  E.  G.  Barney,  Supt. 
Selma,  Rome  and  Dalton  R.  R.  :  "  In  nearly  thirty  years'  experience 
on  Western  and  Southern  railroads,  I  have  never  found  it  necessary 
to  run  Sunday  trains,  except  where  connecting  or  competing  lines 
compelled  it.  I  think  men  perform  more  work  in  six  days,  resting 
every  seventh,  than  when  they  work  every  day.  I  also  think  men 
are  more  reliable  and  trustworthy  on  roads  where  the  Sabbath  is  ob- 
served, than  where  the  day  of  rest  is  ignored."  Hon.  Abram  Mur- 
dock,  Pres.  of  the  Mobile  and  Ohio  R.  R.  :  "I  do  not  believe  the 
running  of  Sunday  trains  is  profitable  to  the  company  ;  and  that  it  is 
a  positive  violation  of  Divine  law,  none  can  doubt."  E.  B.  Phillips, 
Pres.  of  the  Michigan  Southern  and  Northern  Indiana  R.  R.  :  "  It  is 
for  the  interest  of  the  company  to  allow  our  employees  the  rest  of  the 
Sabbath."  J.  Durand,  General  Supt.  of  the  Little  Miami,  Columbus 
and  Zenia  R.  R.  :  "  The  want  of  cessation  from  labor  on  the  canals, 
railroad  and  steamboat  lines  of  the  country  on  the  Sabbath  has  a  ten- 
dency to  degrade  the  tone  of  morals  in  the  community  ;  yet  less  cen- 
sure can  attach  to  those  men  who  are  compelled  to  labor  for  their 
daily  bread,  than  to  owners  and  employers  who  require  the  service  to 
be  performed."  The  New  York  Sabbath  Committee's  Report  for 
1882-83  (803)  gives  the  following  admirable  specimens  of  railroad 
literature  on  the  question  of  Sunday  excursions,  etc.  :  The  Supt.  of 
the  Vermont  Central  R.  R.,  J.  W.  Hobart,  Esq.,  replied  as  follows  to 
an  application  for  a  special  Sunday  excursion  train  :  ''  It  is  entirely 
useless  to  apply  for  Sunday  trains,  because  our  rules  regarding  such 
trains  are  positive,  and  we  can  not  under  any  circumstances  vary 
them  unless  in  case  of  distress,  like  death  or  destruction  of  property. 
I  know  you  will,  upon  reflection,  see  the  propriety  of  our  taking  this 
stand,  as  we  should  otherwise  run  into  an  encouragement  of  all  sorts 
of  public  Sunday  gatherings,  which  inevitably  cover  a  great  amount 
of  drunkenness,  swearing  and  carousing.  The  public  so  far  fully  sus- 
tains us  in  our  position,  and  even  those  interested  in  camp-meetings 
and  other  religious  gatherings  especially  desire  that  we  should  not 
vary  the  rule.  You  can  readily  see  that  unless  we  have  such  a  rule 
we  can  not  easily  discriminate  between  religious  meetings  without 
getting  into  trouble  at  once."  The  N.  Y.  P.  and  O.  R.  R.,  operating 
557  miles,  issued  the  following  order  :  "  After  this  date  there  will  be 
no  special  excursion  trains  run  over  this  railroad  or  its  branches  on 
Sundays.  Only  such  regular  passenger  trains  as  are  required  to  com- 
ply with  the  demands  of  the  public  for  mail  service  and  traffic  from 
connecting  lines  will  be  permitted  to  be  run  on  Sundays.  No  freight 
trains  v/ill  be  run  on  Sundays,  except  such  as  have  been  started  from  the 
terminal  stations  before  Sunday  morning,  except  such  as  are  required 
to  provide  for  the  forwarding  of  live  stock  and  other  perishable  prop- 
erly, for  the  detention  of  which  the  Company  might  be  held  legally 


504  THE    SAB13ATII    FOR    MAN. 

liable."  P.  D.  Cooper,  Genc7al  Sicperintendent.  118 — p.  3II.  Be- 
sides facts  given  on  p.  291,  etc.,  the  following  testimonies  corroborate 
Mr.  Dodge's  statement:  "The  Mo.  Pacific  R.  R.,"  says  a  corre- 
spondent in  the  Indian  Territory,  "  has  done  much  toward  destroying 
our  Sabbath."  A  New  England  correspondent  says  :  "la  the  rural 
districts  there  has  been  little  change  in  Sunday  observance  for  several 
years,  except  in  places  accessible  by  train  or  boat  fiom  laj'ge  cities.""  To 
the  question,  "  In  your  State  is  there  a  perceptible  increase  in  the  pro- 
portion of  the  population  who  are  being  required  to  work  Sunday  as 
clerks,  laborers,  or  otherwise?"  a  Dakota  correspondent  ansv/ers  : 
"  I  think  not,  but  rather  the  other  way — except  it  may  he  in  connection 
with  the  railroads.''  In  1883,  workmen  of  the  Philadelphia  and  Read- 
ing R.  R.  were  arrested  by  the  Mayor  of  Philadelphia  for  illegal  Sun- 
day work,  but  the  Company  sent  them  to  work  again  the  next  Sabbath, 
and  when  again  arrested  got  an  absurd  and  inhuman  decision  from 
some  local  magistrate  that  such  work  was  allowable  as  a"  necessity." 
Even  in  pagan  India  the  "  Christian"  (?)  railroads  are  proving  batter- 
ing-rams to  break  down  the  Sabbath.  119— p.  3I2.  It  is  worthy  of 
mention  in  this  connection  that  the  Sunday  opening  of  the  Crystal 
Palace  of  London  VN^as  prevented  by  a  vote  of  the  shareholders,  who 
voted  28,423  to  5,217,  against  it.  130— p.  31c.  Rev.  R.  B.  Howard, 
in  The  Advance.  Tract  142  of  American  Tract  Society  gives  another 
moral  victory  for  the  Sabbath  as  follows  :  "  On  one  of  the  great  thor- 
oughfares of  the  United  States,  the  directors  of  a  certain  railroad  ran 
their  cars  on  the  Sabbath.  The  good  people  in  the  towns  and  villages 
through  which  they  passed,  were  greatly  opposed  to  this  :  i.  Because 
the  running  of  the  cars  on  the  Sabbath  day  was  a  gross  violation  of 
the  laws  of  both  God  and  man.  2.  Because  it  deprived  the  men  who 
were  employed  on  the  road  of  the  rest  and  privileges  of  the  Sabbath. 
3.  Because  it  was  a  gross  violation  of  the  rights  of  the  people  to  the 
stillness  and  quiet  of  the  Sabbath.  4.  Because  it  often,  in  violation 
of  the  statutes  of  the  state,  was  a  great  disturbance  of  public  worship. 
5.  Because  it  was  demoralizing  in  its  influence,  and  tended  to  under- 
mine and  destroy  all  the  blessings  of  social,  civil,  and  religious  insti- 
tutions. Many,  therefore,  in  various  w-ays  tried  to  persuade  the  direc- 
tors not  to  run  their  cars  on  the  Sabbath.  But  they  continued  to  run, 
till  their  passengers  on  the  Sabbath  vsrere  diminished,  and  diminished, 
so  that  they  did  not  amount  to  one  fifth  part  as  many  as  they  did  on 
other  days.  Still,  they  continued  to  run  ;  and  their  passengers  con- 
tinued to  decrease.  At  last  they  stopped  the  running  of  their  cars  on 
the  Sabbath,  and  confined  this  part,  as  men  ought  to  confine  all  parts 
of  their  secular  business,  to  the  six  days,  which  alone  were  made  and 
given  to  men  for  worldly  employments,  and  are  the  only  days  which 
they  have  any  right  to  take  for  such  purposes.  Many  rejoiced  at  the 
change  ;  and  a  friend  of  the  Sabbath  soon  after  happening  to  meet  the 
conductor  of  the  cars,  expressed  his  satisfaction,  and  asked,  '  How 
many  men  did  you  carry  through  the  last  Sabbath  ?'  The  conductor 
said,  We  had  two  :  one  of  them,  however,  got  out  by  the  way  ;  the 
other  was  so  drunk  that  he  could  not  get  out,  and  we  carried  him 
through.'"  121— p.  320.  Article  by  Mrs.  Elizabeth  M.  Rowland, 
Lee,  Mass.  For  further  illustrations  of  popular  revolt  at  Sunday  trains, 
etc.,  see  p.  404,  (978).  122— p.  322.  The  historic  facts  given  are  in 
part  from  a  carefully  prepared  paper  by  Mr.  A.  P.  White,  of  Danvers, 


APPENDIX.  505 

Mass.,  published  in  The  Congregationallsi  in  1883  ;  in  part  from  an- 
other article  in  the  same  paper  bj'  Mr.  J.  T.  Perry  of  The  Cincinnati 
Gazette  ;  and  in  part  from  an  address  by  Mr.  Perry  at  The  Pittsburgh 
Sabbath  Convention  (853).  123— p.  323-  The  number  in  other  states 
is  as  follows  :  Ala.  9,  Ark.  3,  Col.  10,  Ct.  4.  Del.  i,  D.  C.  6,  Fla.  2, 
la.  13,  Kan.  8,  Ken.  8,  La.  9,  Me.  i,  Md.  5,  Mass.  5,  Mich.  11,  Minn. 
7,  Miss.  3,  Mo.  16,  Neb.  4,  Nev.  6,  N.  J.  4,  N.  C.  5,  Or.  6.  R.  I.  5,  S.  C. 
4,  Tenn.  9,  Tex.  18,  Va.  it,  W.  Va.  3,  Wis.  13,  Ariz.  6,  Dak.  9,  Mon.  3, 
N.  M.  3.  Utah  2,  W.  T.  2,  Wy.  T.  2.  Rowell's  list  includes  all  Sun- 
day papers,  weeklies  as  well  as  dailies,  and  of  the  latter,  six-day 
papers,  which  omit  Monday,  as  well  as  seven-day  papers.  124  — 
p.  324.  The  Tribune  has  made  special  efforts  to  persuade  those  who  do 
not  believe  in  Sunday  papers  to  buy  its  Sunday  issue,  not  only  by 
regularly  publishing  its  table  of  contents  on  Monday  ;  not  only  by 
withholding  one  seventh  of  the  news  from  those  v/ho  do  not  take  it  ; 
not  only  by  inviting  those  whose  consciences  are  against  Sunday 
papers  to  have  it  sent  to  their  homes  on  Sunday  to  read  on  Monday  ; 
not  only  by  repeatedly  sending  announcements  of  special  features  in 
the  Sunday  issues  to  the  clergy  of  New  York  and  vicinity  ;  but  also, 
what  is  far  more  objectionable,  it  published  in  a  Sunday  issue  articles 
on  Sabbath  observance  from  leading  clergymen  of  New  York,  two  of 
whom  have  assured  ma  and  another  the  public  through  another  paper, 
that  no  intimation  was  given  that  these  contributions  were  to  be  de- 
tained for  use  in  a  Sunday  edition,  and  that  Ihey  would  not  have  writ- 
ten them  if  they  had  known  they  were  to  be  so  used.  These  clergy- 
men were  thus  made  to  seem  contributors  and  endorsers  of  a  form  of 
Sabbath  desecration  to  which  they  were  most  heartily  opposed,  and 
were  used  to  allure  other  clergymen  into  beginning  the  custom  of 
reading  a  Sunday  paper.  To  make  the  most  of  such  rare  bait,  special 
expresses  carried  this  Sunday  issue  to  Saratoga,  where  the  Presby- 
terian General  Assembly  was  in  session,  and  offered  its  members  the 
tempting  paper  in  which  the  "  Religious  Reading"  for  once  was  excel- 
lent both  in  quantity  and  quality.  And  if  these  things  be  done  by  one 
of  the  best  of  Sunday  papers,  what  may  not  be  expected  from  the 
rest?  125— p.  332.  The  first  American  Sunday  paper  ever  published 
was  issued  in  New  York  in  1825,  just  a  century  after  the  publication 
of  the  first  American  newspaper  in  the  same  city.  It  was  short-lived, 
and  followed  by  several  others  which  had  a  like  fate.  The  Boston 
Saturday  Evening  Gazette  and  Budget  claims  to  be  the  oldest  Sunday 
paper  now  living.  These  Sunday  papers  v/ere  all  weeklies,  printed 
before  the  Sabbath,  like  most  of  the  Sunday  papers  of  London.  A 
prominent  Anglo-American  told  me  of  a  London  newsboy  v^rho  was 
crying  on  Saturday  afternoon,  "  Here's  yer  to-day's  Times"  when  a 
"  smart"  American  tourist  said  to  him,  chaffingly,  "  Nonsense  !  What 
do  I  care  for  to-day  s  Times?  If  you've  to-??iojT02a' s  Times  I'll  take 
one."  "  All  right,"  said  the  newsboy,  taking  out  a  Times  bearing  the 
morrow's  date,  but  already  printed,  "  here's  yer  to-morrow's  Sunday 
Times"  126 — p.  332.  The  Congregationalist,  in  1884,  in  a  timely  edi- 
torial on  "  The  Extinction  of  News,"  said  :  "  Unless  one's  attention 
has  been  unusually  called  to  the  subject,  he  might  find  it  hard  to  real- 
ize to  what  extent  fuanv  of  our  journals  of  widest  circulation  make  them- 
selves the  daily  scavengers  of  the  nation.  Murders,  executions,  starva- 
tions, drownings,  burnings,  suicides,  felonious  assaults,  all  kinds  of 


5o6  THE   SABBATH   FOR   MAN. 

horrible  accidents,  burglaries,  bank  robberies,  great  and  little  steal- 
ings, gambling  tournaments,  horse  racings,  pugilistic  contests,  walk- 
ing matches,  cock  fights,  drunken  sprees,  are  chronicled  often  in  all 
attainable  minuteness  of  disgusting  detail.  Just  now  elopements  are 
particularly  in  order,  and  usually  all  assaults  upon  chastity  are 
thought  to  be  above  measure  interesting.  In  short,  whatever  is  fool- 
ish, vicious,  scandalous,  profane,  infernal,  which  anywhere  bubbles  lo 
the  surface  of  the  world-wide  caldron  of  human  depravity,  seem.s  often 
to  be  held  legitimate  matter  to  be  ladled  out  in  record,  if  not  in  com- 
ment, on  the  pages  of  newspapers  which  all  householders  are  expected 
to  take  in  for  domestic  perusal.  ...  A  most  intelligent  Christian 
gentleman  last  v/eek  told  us  that  he  had  discontinued  his  long  sub- 
scription to  a  leading  Massachusetts  daily,  for  no  other  reason  than 
that  he  could  not  but  feel  that  its  unedited  news  columns  were  neither 
decent  nor  safe  for  the  reading  of  his  family.  That  there  is  a  remedy 
is  plain  enough,  and  what  it  is  becomes  manifest  from  the  course 
taken  by  a  few — we  wish  it  were  not  so  very  few — journals  in  regard 
to  it.  It  is  to  suppress  large  portions  of  that  mass  of  rumor  and 
gabble  which  floats  hither  and  thither  upon  the  telegraph,  by  applying 
to  its  news  columns  those  close  and  severe  rules  of  good  taste  which 
a  high-toned  journal  applies  to  its  own  utterances,  and  to  eveiy  other 
department  of  its  regular  issues,  Because  a  thing  has  happened  is  no 
good  reason  why  everybody  should  be  told  about  it — surely  no  good 
reason  why,  if  it  be  a  painful  and  repulsive  thing,  it  should  be  hawked 
all  over  the  land  in  all  its  shocking  details.  Possibly  there  may  be 
good  reasons,  having  reference  to  social  statistics,  or  something,  why 
a  murder  or  a  suicide  should  be  set  down  as  having  made  a  part  of  a 
day's  doings  in  some  place.  But  that  the  former  was  done  with  an 
axe  or  a  cleaver,  and  the  latter  with  a  razor — with  all  the  ensanguined 
circumstances — is  not  important  ;  or  rather  it  is  exceedingly  inspor- 
tant  that  the  facts  should  not  be  circulated,  lest  with  horrible  fascina- 
tion they  tempt  others  to  go  and  do  likewise."  R.  A.  Oakes,  in  an 
article  of  similar  tenor  in  a  recent  Independent,  says  :  "  More  than 
half  the  crimes  committed  are  epidemic,  and  would  never  have  tar- 
nished our  civilization  but  for  the  widespread  notoriety  given  the 
initial  and  subsequent  crimes.  One  can  find  abundant  data  to  prove 
this  all  along  the  lines  of  history.  The  assassination  of  William  of 
Orange  was  followed  by  that  of  the  Duke  of  Guise,  of  Heniy  III.  of 
Valois,  of  Henry  IV.  of  the  Bouibon  dynasty,  of  the  Duke  of  Buck- 
ingham, of  Gustavus  Adolphus  and  of  Wallenstein.  Booth's  shot 
killed  two  Presidents.  The  publications  of  the  Sorrows  of  WerlEer 
filled  Germany  with  youthful  suicides,  as  the  publication  of  Schillei's 
'  Robbers '  filled  it  with  youthful  banditti.  The  murder  of  Mary 
Stannard  was  but  the  initiative  of  a  series  of  similar  mysterious 
slaughters.  .  .  .  Man  is  but  an  imitative  animal,  and  follows  his 
bell-wether  even  to  destruction.  '  The  individual  error  or  crime  acts 
upon  the  mass  by  suggestion,'  Dr.  Elam,  in  'A  Physician's  Problem,' 
tells  us,  '  and  the  mass  reacts  upon  the  individual  by  intensifying 
every  development  of  emotion.'  "  127 — p.  334.  19  Barb.  581  ;  24 
N.  Y.  353.  Quoted  in  Humorous  Phases  of  the  Law  (846),  p.  45. 
I2§— p.  334.  The  Christian  Union.  129— p.  336.  See  p.  317,  etc. 
130— p.  303.  For  detailed  comments  on  the  Scripture  passages  quoted 
in  this  chapter  and  others   bearing  on  the  Sabbath,  see  "  Sabbath 


APPENDIX.  507 

Commentary"  in  Appendix  (200).  131 — p.  353.  In  the  words  of 
Bishop  Butler,  the  distinction  between  positive  and  moral  is  this  : 
"  Moral  precepts  are  precepts  the  reasons  of  which  we  see  ;  positive 
precepts  are  precepts  the  reasons  of  which  we  do  not  see.  Moral 
duties  arise  out  of  the  nature  of  the  case  itself,  prior  to  external  com- 
mand. Positive  duties  do  not  arise  out  of  the  nature  of  the  case,  but 
from  external  command  ;  nor  would  they  be  duties  at  all,  were  it  not 
for  such  command  received  from  Him  whose  creatures  and  subjects 
we  are." — Analogy,  Part  /,  Chap.  i.  132 — p.  354.  The  Sunday- 
school  Chronicle  tells  of  a  man  who,  on  dismissing  a  workman  from 
his  employment,  told  him  that  the  reason  of  his  discharge  was  that  he 
was  an  habitual  violator  of  the  Fourth  Commandment.  The  employee 
denied  the  accusation  in  vehement  astonishment,  saying  that  he 
always  rested  on  the  Sabbath.  "  Repeat  the  Commandment,"  said 
the  master.  John  began,  "  '  Remember  the  Sabbath  day  to  keep  it 
holy,'  "  and  there  stopped.  "  Go  on,  sir  !  Go  on,"  cried  the  master, 
but  the  man  was  dumb.  "Then  I  must  repeat  the  next  words  for 
you,"  continued  the  master.  "  '  Six  days  shalt  thou  labor  and  do  all 
thy  work.'  That's  the  part  I  complain  of.  You  abstain  from  work 
rigidly  enough  on  the  seventh  day,  but  you  don't  work  faithfully  dur- 
ing the  other  six."  133— p.  357.  Speech  in  the  House  of  Lords,  Feb. 
23,  1881.  134 — p.  357.  Hessey  (704),  pp.  17,  iS,  though  denying  that 
the  Fourth  Commandment  is  binding  "  in  its  very  letter,"  nevertheless 
admits  that  *'  the  occurrence  of  a  Commandment  to  keep  the  Sabbath, 
in  a  table  generally  moral,  implies  that  there  is  a  moral  element  in 
that  Commandment  (not  a  moral  tendency  merely,  for  this  would  em- 
brace every  type  and  ceremony,  but  a  moral  element),  viz.,  an  obliga- 
tion, cognizable  by  the  moral  sense,  to  devote  some  time,  perhaps 
even  a  periodically  recurring  time,  to  God's  service,  and  inferentially, 
to  rest  from  worldly  occupations  as  a  necessary  condition  to  the  per- 
formance of  such  obligation.  .  .  .  The  political  and  ceremonial  ele- 
ments may  be  abolished,  the  moral  element  remaining  and  being  de- 
veloped in  a  different  way  by  Christianity." 


5o8  THE   SABBATH    FOR    MAN. 

136 — p.  357.  It  was  well  said  at  a  meeting  in  Washington  :  "We 
hear  a  great  deal  in  modern  times  about  the  niistalces  of  Moses.  The 
ten  grand  mistakes  of  Moses  are  the  Ten  Commandments,  the  laws 
of  modern  civilization.  Let  him  who  points  out  the  mistakes  of 
Moses  amend  those  Ten  Commandments  and  improve  the  Decalogue 
if  he  Z2.ny~Hotu  J.  Randolph  Tiicker,  M.C.  iS7— p.  361.  Paley's 
Works,  vol.  iii,  p.  392,  etc.,  give  his  views  of  the  Sabbath.  i3§ — p. 
360,  "  Nothing  is  said  about  sacrifices  from  the  time  of  Cain  and  Abel 
till  the  deluge,  a  period  of  fifteen  hundred  years.  But  does  this  prove 
that  no  sacrifices  were  offered  during  that  period  ?  Certainly  not. 
Nothing  is  said  about  circumcision  from  the  death  of  Moses  till  the 
days  of  Jeremiah.  But  does  this  prove  that  circumcision  was  not  per- 
formed during  that  period  ?" — W.  M.  Cornell,  D.D.,  LL.D.  Bossuet 
does  not  once  mention  the  Sabbath  in  his  Universal  History.  The  argu- 
ment from  silence  is  an  argument  of  nonsense.  S39 — p.  3R4.  "The 
Sabbath  of  the  Lord"  (797).  140 — p.  s68.  See  "  Land  and  Book," 
topical  index,  "  Sabbath."  Rabbi  Wintner,  of  Brooklyn,  in  a  lecture 
on  the  Sabbath,  of  which  he  sent  me  an  abstract,  says,  in  behalf  of 
the  "  Reformed  Jews  :"  "  In  modern  times  the  numerous  Rabbinical 
laws  upon  the  Sabbath  have  no  significance  for  us,  modern  Jews,  and 
we  do  not  consider  them  as  binding  any  more."  This  remark,  how- 
ever, applies  only  to  77iodirnized  Jews,  not  to  the  more  conservative 
sects.  According  to  Dr.  Edersheim,  an  ex-Rabbi  (in  The  Leisure  Hour, 
Sketches  of  Modern  Jewish  Customs),  a  large  number  of  London  Jews 
carefully  carry  out  the  Mishna.  Gentiles  have  been  paid  by  Jewish 
families  in  Whitechapel  to  tend  lamps  and  fires  from  Friday  eve  to 
Saturday  eve.  141 — p.  309.  Edersheim's  Life  and  Times  of  Jesus 
the  Messiah,  2  :  774-784.  142— p.  369.  In  T/ie  Christian  Union. 
143— p.  370.  Wm.  Lloyd  Garrison  at  Anti-Sabba.th  Convention  in 
1840  (792).  144 — p.  375.  "  Six  days  of  labor  are  to  be  followed  by  a 
day  of  sacred  rest.  That  is  the  Commandment,  as  we  understand  it 
from  the  Bible-text  itself  ;  not  from  the  commentators,  or  from  any 
denomination  of  Christians." — Henry  Clay  Trumbull,  D.D.  "It  is 
evident  that  the  particular  day  set  apart  is  not  in  the  least  of  the 
essence  of  the  institution,  and  that  it  must  depend  upon  the  positive 
will  of  God,  which  of  course  may  substitute  one  day  instead  of  an- 
other on  suitable  occasions  for  adequate  reasons." — A.  A.  Hodge y  D.D. 
Cf.  Numb.  6  :  9,  10  ;  iq  :  11,  12.  The  day  of  worship  is  not  so  unes- 
sential that  7)ien  can  change  its  order.  There  is  no  Bible  warrant  for 
those  who  seek  to  ease  their  conscience  for  requiring  their  employees 
to  work  a  part  of  the  Sabbath  by  giving  them  an  equal  part  of  some 
other  day  for  rest  and  worship.  Preachers  and  oihers  who  must  do 
works  of  necessity  or  marcy  on  the  Sabbath  should,  of  course,  give 
themselves  another  day  for  rest,  but  the  Bible  offers  no  sanction  for 
the  theory  sometimes  advocated  that  a  nation  or  a  man  can  set  apart 
atiy  seventh  day  for  Sabbath  purposes.  All  we  seek  to  prove  is  that 
the  particular  day  is  not  so  essentially  a  part  of  the  Fourth  Command- 
ment that  God  could  not,  by  Moses  or  Christ  or  Paul,  change  the 
order  from  the  seventh  to  the  sixth  day  and  agam  back  to  the  seventh 
or  first,  without  annulling  the  Decalogue.  145 — p.  stb.  ist  Meeting 
Day  :  i.  To  Mary  Magdalene — Mark  16  :  9  ;  John  20  :  11-18.  2.  To 
the  other  women — Matt.  28  :  9.  3.  To  Peter — Luke  24  :  34  ;  i  Cor. 
15:5.     4.  To  the  disciples  as  they  were  going  to  Emmaus— Mark 


APPENDIX.  509 

16  :  12,  13  ;  Luke  24  :  13-32.  5.  To  the  Apostles,  in  the  absence  of 
Thomas,  on  the  same  day  at  evening— Mark  16  :  14  ;  Luke  24  :  36  ; 
John  20  :  19-24  ;  i  Cor.  15  :  5.  This  was  on  the  first  Sunday  after 
the  crucifixion.  Second  Meeting  Day  :  "  Eight  days  after."  or,  on 
the  second  Sunday  after  this  event,  he  met  with  the  Apostles  when 
Thomas  was  present.  John  20  :  24-29.  3rd  Meeting  day  :  John 
21  :  1-24.  4lh  Meeting  day  :  Matt.  28  :  16-20.  5th  Meeting  day  : 
I  Cor.  15  :  6,  7  ;  Acts  i  :  3-8.  6th  Meeting  day  :  Mark  16  :  ig,  20  ; 
Luke  24  :  50-53  ;  Acts  i  :  9-12.  7th  Meeting  day  :  Acts  2.  If  we 
add  to  these  the  later  visit  of  the  Risen  Christ  to  earth,  which  was  on 
"  the  Lord's-day"  (Rev.  i  :  10),  we  have  thirteen  meetings  of  Christ 
with  His  people  of  which  seven  (all  whose  time  is  given)  are  on  "  the 
first  day  of  the  week,"  "  the  Lord's-day."  It  is  a  curious  fact  that 
there  still  exists  much  diversity  in  the  boundaries  of  the  Christian 
Sabbath.  In  Russia,  Norway.  Iceland  and  Massachusetts  and  some 
other  places  the  Jewish  idea  of  measuring  the  day  from  sunset  to 
sunset  is  still  recognized  in  laws  or  customs,  or  both,  while  in  Con- 
necticut the  legal  Sunday  is  only  from  sunrise  to  sunset.  The  Bible 
indicates  that  the  Roman  measure,  from  midnight  to  midnight,  was 
reocgnized  by  the  evangelists.  Sunrise  is  spoken  of  as  "  early"  in 
the  day  (John  20  :  i  ;  Mark  16  :  2  ;  Matt.  28  :  i),  whereas  it  would  be 
the  middle  of  a  Jewish  day.  In  narrating  the  events  of  the  Resurrec- 
tion day,  Christ  is  found  at  Emtnaus  when  it  is  "  toward  evening  and 
the  day  is  far  spent,"  after  which  he  sups  and  walks  five  miles  to  a 
meeting  of  his  apostles  which  is  said  to  be  in  the  "  evening"  of  "  the 
same  day,"  which  would  indicate  Roman  reckoning  (Luke  24  :  29  ; 
John  20  :  19).  Luke  evidently  uses  the  Roman  reckoning  in  Acts 
20  :  7-1 1,  where  "  the  morrow"  of  Paul's  departure  after  a  sermon 
continued  to  midnight  was  not  after  the  next  sunset,  but  after  the 
next  daybreak.  See  (246).  146— p.  378-  Eusebius,  in  commenting 
on  the  Q2d  Psalm,  says,  "  The  Word  by  the  New  Covenant  translated 
and  transferred  the  feast  of  the  Sabbath."  14T — p.  379.  "As  to  the 
prevalence  of  the  Lord's-day  being  only  gradual,  it  is  obvious  to 
remark  that  it  was  only  gradually  that  the  apostles  developed  other 
doctrines.  They  were  as  cautious  in  their  constructive  operations  as 
they  were  tender  and  considerate  in  those  which  were  destructive." — 
Hessey  (704),  /.  35.  14§— p.  379.  "  The  earliest  patristical  notices 
that  we  possess  concerning  the  Lord's-day,  speak  of  it  as  an  existing 
fact,  as  an  integral  part  of  the  Christian's  service." — Hessey,  p.  138. 
149— p.  380.  "From  the  time  of  John,  who  first  gave  the  institution 
its  best  and  most  sacred  title,  '  Lord's-day,'  there  is  an  unbroken  and 
unexceptional  chain  of  testimonies  that  the  '  first  day  of  the  week  ' 
was  observed  as  the  Christian's  day  of  worship  and  rest.  For  a  long 
time  the  word  Sabbath  continued  to  be  applied  exclusively  to  the  sev- 
enth day.  From  habit,  and  in  conformity  to  the  natural  sentiments 
of  the  Jewish  converts,  the  early  Christians  long  continued  to  observe 
both  days.  They  kept  every  seventh  day  except  the  Sabbath  before 
Easter,  when  the  Lord  lay  in  the  grave,  as  they  did  every  first  day,  as 
a  festival.  Afterward  for  a  time  the  Roman  Church,  in  opposition  to 
Judaism,  kept  it  as  a  fast.  They  held  public  religious  services  upon 
it.  But  the  day  was  no  longer  considered  sacred  ;  labor  was  never 
suspended  nor  legally  interdicted.  On  the  other  hand,  any  tendency 
to  return  to  its  ancient  observance  as  a  strictly  holy  day,  as  in  any 


5IO  THE    SABBATH    FOR   MAN. 

sense  sacred,  as  the  first  day  of  the  week  was  maintained  to  be,  was 
discountenanced  as  an  abandoning  the  freedom  of  the  gospel  and  a 
returning  to  the  ceremonial  of  the  Jews.  Ignatius,  "  Epistle  to  the 
Magnesians, "  ch.  g,  and  Council  of  Laodicea,  can,  2g,  49  and  loi, 
A.D.  361.  See  Bingham's  *'  Christian  Antiquities,"  vol.  ii.,  b.  20,  ch. 
3."— -4.  A.  Hodge,  D.D.,in  "The  Day  Changed:'  The  Schaff-Her- 
zog  Cj'clopaedia  says  :  "  The  Jewish  Christians  ceased  to  observe  the 
Sabbath  [that  is,  Saturday],  after  the  destruction  of  Jerusalem.  The 
Ebionites  and  Nazarenes  kept  up  the  habit  even  longer."  150— p. 
382.  There  is  force  in  the  objection  which  many  make  to  calling  the 
Lord's-day  by  the  pagan  name  which  associates  it  with  the  worship  of 
the  sun.  "  What's  in  a  name?"  Much — as  is  evident  from  the  fact 
that  all  the  *' leagues"  and  "  societies"  which  seek  to  fill  the  British 
American  Sabbath  with  godless  pleasures,  use  the  word  "  Sunday" — 
never  Sabbath  or  Lord's-day.  There  is  similar  significance  in  the  fol- 
lowing remarks  made  at  the  General  Synod  of  the  Reformed  Church 
in  America  after  the  reading  of  the  report  on  the  Sabbath  :  "  Mr. 
President,  I  would  prefer  to  have  the  word  '  Sabbath  '  stricken  from 
the  report,  and  the  word  '  Sunday  '  inserted,  as  we  do  not  live  under 
the  Jewish  dispensation"  [but  the  pagan,  he  should  logically  have 
addedj.  Friends  of  the  Sabbath  should  not  use  the  word  "  Sunday" 
except  when  speaking  of  Sabbathless  Sundays.  "  Sabbath"  is  more 
appropriate  than  even  its  allowed  synonym,  "  the  Lord's-day,"  for 
those  who  recognize  and  wish  to  emphasize  the  perpetual  obligation 
of  the  Fourth  Commandment.  The  quotations  of  this  book  suffi- 
ciently prove  the  need  of  more  care  and  discrimination  in  the  use  of 
the  various  names  of  the  first  day  of  the  week.  151 — p.  382.  *'  Testi- 
mony of  the  Fathers"  (768),  by  Elder  J.  N.  Andrews,  p.  68.  152 — 
p.  383.  The  Lord's-day  is  now  recognized  as  the  legitimate  successor 
of  the  Saturday  Sabbath  by  nearly  all  Christian  churches  (400),  and  by 
the  laws  of  nearly  all  Christian  nations(275).  The  little  company  who 
seek  to  put  Saturday  in  its  place  have  therefore  on  them  the  burden  of 
proof  as  would-be  dispossessors.  Before  they  can  thus  turn  back  the 
dial  of  the  nations  they  will  have  to  clear  up  seven  difficulties  :  i.  Can 
the  example  of  God's  creative  week,  whose  "  days"  are  generally  con- 
sidered by  Biblical  scholars  and  scientists  as  long  periods,  be  consist- 
ently cited  as  a  binding  precedent  for  resting  on  Saturday,  until  it  is 
proved  that  God's  rest  from  His  creative  work  was  on  Saturday? 
(Compare  Gen.  2:4;  Ezra  7:9;  Psa.  115  :  4  ;  John  8  :  56.) 
2.  Since  the  Bible  reckons  historic  time  from  the  birth  of  Adam  (Gen. 
5  :  3).  how  can  it  be  shown  that  the  first  Sabbath  of  human  history  was 
not  the  first  day  of  its  first  week  ?  3.  If  Saturday  was  the  Sacred  Day 
of  Adam,  how  does  it  happen  that  the  primitive  nations,  except  the 
Jews,  observed  Sunday  as  their  most  sacred  day  ?  4.  If  Saturday 
was  the  Sacred  Day  before  the  Exodus,  how  does  it  happen  that  God 
commanded  the  Jews  to  break  it  by  marching,  in  their  exodus  from 
Egypt,  on  that  day  (204)?  5.  How  can  the  literalism  of  the  seventh- 
day  theory  be  reconciled  with  the  fact  that  one  who  travels  around 
the  world  loses  or  gains  a  day,  and  also  with  the  fact  that  no  day  be- 
gins or  ends  at  exactly  the  same  time  in  any  two  remotely  separated 
places?  6.  Since  seventh-day  Christians  find  that  in  the  last  six  cen- 
turies they  have  made  almost  no  headway  in  changing  the  "  Christian 
Sabbath"   back  to   Saturday,  how  do   they  explain   the  fact  that  ilie 


APPENDIX.  511 

complete  change  from  the  seventh  day  to  the  first  was  made  in  the 
early  Christian  Church  in  less  than  two  centuries,  if  there  u-as  1:0 
Divine  icarrant  for  it  ?  7.  How  can  the  claim  that  the  change  of  day 
was  a  serious  and  sinful  enormity,  wrought  by  "  the  man  of  sin  who 
changes  times  and  laws"  (Andrew's  Preface,  iv),  be  reconciled  with 
the  fact  that  the  richest  Pentecostal  blessings  of  God  have,  from  the 
first,  fallen  upon  Christians  as  they  have  gathered  for  worship  on  the 
first  day  of  the  week?  "  The  divine  blessing  on  the  [first-day]  Sab- 
bath," says  Dr.  Dwight,  "  has  been  too  evident,  too  uniform  and  too 
long  continues  to  admit  of  doubt."  153 — p.  383.  According  to 
Froissart,  sixty  knights,  on  the  Sunday  after  Michaelmas  day,  1390, 
tilted  in  Smithfield,  "  until  night  forced  them  to  break  off."  15-4 — p. 
383.  Macfie's  "Sabbath  of  the  Lord"  (7971,  p.  52.  In  no  age  has 
God  left  Himself  without  a  v^'itness  against  abuses  of  the  Sabbath. 
The  "  saints'  days"  by  which  it  was  crowded  out  of  regard  were  con- 
demned from  the  first  by  the  Waldenses,  a  people  who  kept  no 
sacred  days  except  the  Lord's-day  ;  also  by  Wiclif  later.  Geneva,  in 
Reformation  times,  abolished,  restored  and  again  abolished  these 
saints'  days.  Strasburg  and  Zurich  also  abolished  them  during  the 
same  period,  and  Scotland  yet  more  effectively.  155 — p.  3S4-  Quoted 
by  Dr.  Gritton  (71S).  The  English  contro^"ersies  about  the  Sabbath 
begun  in  Wiclif's  day  culminated  in  the  sixteenth  century  in  the  West- 
minster Confession  (413),  which  recognizes  the  first  day  Sabbath,  as 
representing  the  original  Divinely  ordered  seventh-day  rest-day  in  a 
threefold  aspect  :  (i)  as  a  jus  divinuni  iiatutale  [an  original  principle 
implanted  in  the  nature  of  things]  ;  (2)  as  a  Jus  diviman  positivuni 
[a  specifically  enjoined  moral  law]  ;  and  (3)  as  a  dies  dorninica  [a  day 
commem.orating  the  resurrection  of  our  Lord].  156— 3S4.  Rev.  Wm. 
G.  Macfie,  in  "  The  Sabbath  of  the  Lord  "  (797),  says  that  about  two 
hundred  years  ago  in  Glasgow  and  perhaps  in  other  burghs,  the  citi- 
zens, mis-interpreting  such  texts  as  Exodus  35  :  3,  "  observed  the  Sab- 
bath with  more  than  Jewish  strictness,"  making  it  rather  a  forbidding 
fast  than  a  joyous  festival.  To  this  period  belongs  the  satire  in- 
scribed on  a  house  in  Coventry,  Eng.  : 

"  This  is  the  house  where  the  Puritan  did  dwell, 

Who  killed  his  cat  on  Monday 

For  killing  a  mouse  on  Sunday." 
157 — p.  387.  "  Any  person  who  sha'l  disquiet  or  disturb  any  congre- 
gation or  assembly  met  for  religious  worship  by  making  a  noise  or  by 
rude  and  indecent  behavior  or  profane  discourse  vrithin  their  place  of 
worship  or  so  near  the  same  as  to  disturb  the  order  and  solemnity  of 
the  meeting,  shall  be  subject  to  a  fine  not  exceeding  $50." — Sec.  1,614 
cf  the  Ordinances  of  the  City  of  Chicago.  Other  cities  have  similar  laws, 
i5§ — p.  386.  One  of  the  Sunday  evening  plays  cf  a  previous  year 
was  "  Samson  and  Delilah,"  of  which  The  Tribune,  in  a  half-com- 
mendatory notice,  said  that  "  much  of  it  was  offensive  to  refined  audi- 
ences." Of  another  Sunday  evening  play  7\'ce  Inter-Ocean  said,  in  a 
long  description  :  "  Jagon,  the  calm,  cool  murderer,  is  lifted  up  and 
made  the  object  cf  sympathetic  regard,  because,  forsooth,  he  loved  his 
daughter."  Another  of  Chicago  Sunday  evening  plays  is  character- 
ized by  The  Tunes,  "  as  the  dark  and  bloody  tragedy  cf  Jack  Cade," 
which  "  appeals  powerfu'ly  to  the  substrata  of  any  city's  population." 
The  only  actor,  so  far  as  I  have  seen,  v,-ho  refuses,  when  playing  in 


512  THE    SABBATH    FOR   MAN. 

Chicago,  to  break  the  Sabbath  laws  of  God  and  the  State  by  playing 
on  Sunday  is  Mr.  Lawrence  Barrett.  On  Sabbath  evening,  Sept. 
29th,  1884,  for  the  first  time  in  many  years.  New  York  actors  and 
others  who  were  so  disposed,  were  allowed,  in  defiance  of  law,  to  fill 
a  theatre  to  witness  the  public  rehearsal  of  a  comedy — an  evil  omen, 
Vv^hen  Sunday  theatres  were  suppressed  in  N.  Y.  in  1875  Lester  Wal- 
lack  and  Dion  Boucicault  were  of  those  who  asked  to  have  it  done — a 
significant  fact.  159 — p.  369-  Such  Continental  Sundays  are  found 
also  at  Indianapolis,  Milwaukee,  Omaha,  Kansas  City,  and  other 
middle  grade  cities.  160 — p.  390.  Among  middle  grade  cities  which 
now  have  a  relatively  quiet  Sabbath  may  be  mentioned  Charleston, 
Richmond,  Cleveland,  Buffalo,  Pittsburgh,  Columbus  and  Washing- 
ton. 161— p.  300.  By  way  of  suggestion  to  other  communities,  I 
give  a  brief  record  of  the  origin  and  woik  of  the  New  York  Sabbath 
Committee  (803),  which  was  appointed  April  i,  1857,  by  a  public 
meeting  of  about  a  hundred  leading  citizens,  called  to  consider  the 
perils  of  the  Sabbath.  The  Committee  was  made  up  of  prominent  and 
influential  laymen  rather  than  of  clergymen,  that  the  fact  might  be 
less  misunderstood  that  the  Committee  was  seeking  to  protect  "  the 
civil  Sunday,"  not  "  the  religious  Sabbath,"  for  which  all  ministers 
are  a  committee,  ex-officio.  Eight  denominations  were  represented 
among  its  twenty  members,  to  show  its  undenominational  character. 
The  Com.mittee  first  made  a  reconnaissance,  and  found  9,672  places  of 
business  in  operation  on  the  Sabbath,  besides  numerous  theatres  and 
low  places  of  amusement.  Miserable  cheap  theatres  down  in  the 
Bowery  advertised  their  shows  for  Sunday  night — "Admission  ten 
cents — females  free."  The  Committee  made  its  plan  and  submitted 
it  to  the  clergy,  who  co-operated  by  a  broadside  of  100  simultaneous 
sermons  on  Sabbath  observance.  A  remonstrance  was  then  sent  to 
the  proprietors  of  the  daily  papers  against  the  noisy  and  needless 
crying  of  nev/spapers  on  the  Sabbath.  As  this  was  not  heeded,  an 
appeal  was  made,  by  an  influential  delegation,  to  the  Mayor  and 
Police  Commissioners  who,  in  spite  of  threats  of  vengeance  from  the 
daily  press,  ordered  the  police  to  stop  this  violation  of  law.  Subse- 
quently the  Committee  secured  amendments  to  the  Sunday  laws  by 
which  saloons  were  securely  closed  for  several  years,  and  theatres 
permanently,  and  Sunday  processions  limited  to  military  funerals, 
which  were  required  to  suspend  music  in  the  neighborhood  of 
churches.  It  has  also  prevented  much  hostile  legislation.  Unnec- 
essary public  work  has  been  opposed,  and  many  other  projects  for 
Sabbath  desecration  have  been  promptly  nipped  in  the  bud.  They 
need  more  funds  to  meet  revived  opposition  to  the  Sabbath  (begun  in 
the  weakening  of  the  Sabbath  laws  in  1883),  in  which  1884  has  been 
prolific — the  opening  of  an  art  gallery  for  two  Sabbaths,  of  two  thea- 
tres for  Sun^lay  night  rehearsals,  the  inauguration  of  Sunday  concerts 
in  Central  Park,  the  lowering  of  fare  and  increase  of  trains  on  the 
elevated  railroads  on  the  Sabbath,  the  increasing  custom  of  requiting 
Sunday  work  in  shops,  such  as  taking  account  of  stock,  dusting  the 
store,  etc.,  and  the  yet  more  serious  violation  of  Sabbath  laws  by  the 
riotous  Sunday  excursions.  This  Committee  has  always  employed  a 
Secretary  to  supervise  its  work,  to  guard  against  attacks  on  the  Sab- 
bath from  whatever  source,  and  to  promote  the  cause  by  his  pen  and 
voice.     It  has  wisely  used  the  courts  through  the  District  Attorney, 


APPENDIX.  513 

as  far  as  possible,  rather  than  by  making  its  own  agency  prominent  to 
the  prejudice  of  the  cause.  It  has  always  prepared  the  way  carefully 
before  any  attempt  at  enforcing  the  law,  and  has  not  invited  failure  by 
attempting  to  do  what  public  conscience  would  not  sustain,  but  rather 
devoted  its  most  earnest  endeavors  to  enlightening  the  public  in 
regard  to  the  advantages  and  obligations  of  the  Sabbath  bj'  documents 
and  addresses.  It  has  been  exceedingly  conservative  in  its  methods, 
but  it  is  doubtful  whether  more  radical  measures  would  have  accom- 
plished more  in  such  a  city  as  New  York,  whose  Sabbath  has  been 
more  improved,  I  believe,  than  that  of  any  large  city  of  our  land. 
Other  Sabbath  Committees,  some  of  them  asleep  in  their  watch 
towers,  may  well  study  the  records  and  methods  of  the  New  York 
Committee,  and  so  learn  that  perpetual  vigilance  is  the  price  of  the 
Sabbath,  which  is  the  bulwark  of  liberty.  162— p.  391.  From  address 
by  Mr.  Samuel  Morley,  M.P.  I  have  reliable  assurances  that  the 
same  secret  violation  of  divine  and  human  rights  occurs  in  New  York 
City.  A  prominent  Christian  manufacturer  required  a  Sabbath-school 
boy  to  do  Sunday  work  for  him  in  taking  stock.  Other  cases  might 
be  given.  A  clergyman  entering  a  New  York  hat  store  on  Saturday 
evening  to  buy  a  hat  heard  the  proprietor  say  to  his  new  errand  boy, 
*'  Come  over  to-morrow  and  dust  all  these  boxes."  The  boy  replied, 
"  I  have  never  worked  on  Sunday."  "  I  don't  care,"  said  the  mer- 
chant, "  that's  our  rule  here."  The  boy  bravely  refused  to  break  the 
laws,  and  the  clergyman  lost  all  interest  in  purchasing  a  hat  at  that 
store.  163  —p.  393.  "  A  startling  statistic  of  the  destructive  tendency 
of  Sabbath  disregard,  in  a  body  of  men  the  most  necessary  to  the 
peace  and  security  of  society  of  any  class  in  the  community,  is  found 
in  the  official  records  of  the  London  police.  Of  the  5,000  policemen 
of  that  city,  in  one  year,  921  were  dismissed,  523  were  suspended,  and 
2,492  were  fined  for  misdemeanors  ;  leaving  only  1,066  of  the  5,000, 
who  were  faithful  to  their  trust.  Now,  if  the  moral  depression  of  dis- 
regard of  the  Sabbath  be  so  fearful  on  the  class  most  indispensable  to 
civic  good  order,  what  must  be  its  degenerating  influence  upon  those 
who  violate  the  day  of  rest  without  excuse  or  palliation?" — y.  O. 
Feck,  D.D.,in  Sabbath  Essays.  164~p.  s93.  The  order  of  coun- 
tries is  as  follows  :  Canada,  Scotland,  Wales,  United  States,  England, 
Sandwich  Islands,  Madagascar,  Sweden,  Norway,  Switzerland. 
165— p.  393.  On  Sunday,  June  4th,  1882,  by  a  count.  2,314  shops  of 
Glasgow  were  fuund  open.  See  Glasgow  Working  Men's  Sab.  Pro- 
tection Assoc.  (798)  Report  for  1883,  p.  25.  166~p.  393.  To  this 
population  Toronto  has  grown  from  56,000  in  1871  under  this  plan  of 
Sabbath  observance.  The  Toronto  Giobe  says  on  this  point :  "The 
prodigious  growth  Toronto  has  made  shows  that  a  city  can  absolutely 
cease  work  one  day  out  of  every  seven,  and  yet  can  grow  at  a  rate 
which  has  been  exceeded  by  only  two  American  cities."  167— p. 
895.  34  Penn.  398.  168 — p.  395.  A  correspondent  in  New  York  City 
sends  me  this  personal  testimony  :  "  I  have  kept  house  in  this  city 
for  24  years,  and  have  brought  up  a  family  of  three  children,  and  yet 
we  have  never  bought  one  quart  of  milk  on  Sunday  ;  in  almost  every 
instance  having  been  able,  with  the  aid  of  ice,  to  keep  Saturday's  milk 
without  any  trouble."  169— p.  397.  Told  by  Professor  S.  F.  Upham, 
D.D.,  from  personal  knowledge  of  the  case.  170— p.  397.  Blast  fur- 
naces find  no  difficulty  in  shutting  down  for  24  hours  or  even  for  48  or 


514  THE   SABBATH   FOR   MAN. 

72  to  clean  boilers  or  make  repairs  to  engines  or  hot  ovens.  Arc  not 
needed  repairs  to  wasted  bodies,  minds  and  morals  an  equal  emer- 
gency f  171 — p.  398.  At  a  meeting  of  Scandinavian  pastors  in  Eng- 
land Dr.  John  Griiton  (799)  gave  the  following  practical  hints  as  to 
methods  for  securing  sailors  more  of  the  benefits  of  the  Sabbath  : 
"  I.  Earnest  attempts  should  be  made  to  prevent,  as  far  as  possible, 
Sunday  being  a  regular  day  for  either  departure  from  or  arrival  at 
port.  2.  Neither  at  home  nor  abroad  should  the  business  of  embark- 
ing or  landing  cargo  be  permitted  on  the  Lord's-day.  3.  Agents 
should  be  admonished  that,  whether  ships  arrive  on  the  Sunday  or  are 
lying  in  port  on  that  day,  it  should  be  treated  as  a  day  when  all  work, 
excepting  that  needful  for  the  safety  and  health  of  the  ship,  is  to  be 
avoided.  4.  No  coaling  on  Sunday,  should  be  made  a  rule  never  to  be 
broken  for  mere  commercial  ends.  5.  Whether  in  port  or  at  sea,  the 
greatest  possible  amount  of  rest  should  be  granted  to  all  hands. 
6.  Divine  service  should  be  arranged  at  least  once  on  every  Sunday, 
and  when  in  port  everything  should  be  done  to  make  attendance  at 
service  on  shore  as  easy  as  possible.  7.  Every  attempt  should  be 
made  to  supply  the  ship's  company  with  pure  and  elevating  reading. 
Ships'  libraries  should  be  universal  and  frequently  examined,  repaired, 
and  added  to.  and  very  earnest  attention  should  be  given  to  the  supply 
of  truly  Christian  books  suitable  for  all  seasons,  but  specially  suitable 
for  Sunday  reading.  8.  Chaplains  and  missionaries  should  be  wel- 
comed on  board  every  vessel,  and  their  ministrations  to  the  ship's  com- 
pany facilitated  in  every  way.  9.  Owners  and  captains  might  secure 
and  preserve  full  information  as  to  Seamen's  Churches,  and  Sailor's 
Homes  and  Rests  in  all  ports  to  which  they  may  be  called,  and  might 
make  such  information  known  to  all  on  board."  172 — p.  sos-  Sab- 
bath Essays,  p.  393.  173— p.  399.  If  druggists  do  not  wish  to  be 
counted  as  belonging  in  the  same  class  as  liquor-dealers  and  other  ha- 
bitual Sabbath-breakers,  they  will  need  to  enforce  upon  each  other,  by 
their  Pharmaceutical  Associations,  the  neglected  laws  which  in  most 
of  the  United  States  forbid  druggists  to  sell  anything  on  the  Sabbath 
except  medicines,  and  especially  forbid  them  to  sell  alcoholic  medi- 
cines except  on  the  written  prescription  of  a  reputable  physician. 
174 — p.  393.  Field  Fowler,  proprietor  of  the  Metropolitan  Horse 
Railroad  of  Boston,  says  of  the  financial  aspects  of  Sunday  horse 
cars  :  "  It  is  impossible  to  get  honest  men,  and  keep  them  so,  and 
make  them  work  on  Sundays.  You  employ  them  to  violate  the  Fourth 
Commandment,  and  expect  them  to  respect  the  Eighth  :  you  find 
human  nature  is  such  that  both  conductors  and  drivers  suffer.  Drivers 
become  reckless,  and  more  accidents  result.  The  president  of  one  of 
the  horse-railroads  in  Nevv  York  told  me  he  made  an  experiment,  and 
found  that,  on  every  thousand  horses,  it  cost  them  a  thousand  dollars 
a  day  more  to  feed  them  than  if  they  had  Sunday  to  rest  in,"  For 
court  decisions  on  horse  cars,  see  Ga.,  Ky.,  and  Pa.,  "  Traveling" 
column  of  Table  of  Sabbath  Laws  (355).  The  two  Southern  States 
call  them  a  "  necessity"  and  the  Northern  one  a  '*  nuisance."  175 — 
p.  40-j.  The  late  Archbishop  Sumner  (of  Canterbury),  who  was  much 
persecuted  by  London  mobs  (stirred  up  by  "Furjc/i"  and  the  radical 
Sunday  papers),  for  opposing  Sunday  concerts  by  the  band  of  Her 
Majesty's  Life  Guards  in  Hyde  Park,  was  also  much  averse  to  using 
his  carriage  on  the  Sabbath.     On  one  occasion,  staying   with  Lord 


APPENDIX.  5  1 5 

Palmerston  at  Broadlands  over  the  Sabbath,  the  Premier  ordered  the 
carriage  to  convey  His  Grace  to  church.  It  is  nearly  four  miles  from 
the  Hall,  and  the  road  is  generally  miry.  The  Archbishop  declined, 
and  set  out  to  walk.  When  about  half  way  there,  the  peer's  family 
coach  passed  by  and,  much  amused  to  see  the  aged  prelate  toiling 
along,  Lord  Palmerston  put  his  head  out  of  the  window  and  quoted 
Tate  and  Brady's  version  of  the  First  Psalm  : 

"  How  blest  is  he  who  ne'er  consents 
By  ill  advice  to  lualkT 
The  Archbishop  smiled  and  replied  : 

"  Nor  stands  in  sinners'  ways,  nor  sits 
Where  men  profanely  talk." 
ITC — p.  403.  It  is  permissible  for  a  Christian  to  accept  a  "  half-loaf 
reform"  only  as  an  instalment  of  the  whole,  never  as  a  substitute  for 
it  nor  as  a  compromise  of  further  claims.  177 — p.  404.  The  Revised 
Code  of  Ontario,  1877,  declares  that  it  is  "  not  lawful  to  expose  or  offer 
for  sale  any  property  whatsoever,  or  to  do  any  worldly  labor,  business 
or  work  of  his  ordinary  calling  (conveying  travelers  or  Her  Majesty's 
Mai!,  by  land  or  by  Water,  selling  drugs  and  medicines  and  other 
works  of  necessity  and  works  of  charity  only  excepted)."  The  law 
also  forbids  public  political  meetings,  tippling,  public  intoxication, 
public  brawling,  public  profanity,  all  noisy  games,  gambling,  racing, 
hunting  (except  in  defence  of  property),  fishing,  public  bathing,  and 
contracts.  Fines  $1  to  $40.  "  A  conviction  under  this  Act  shall  not 
be  quashed  for  want  of  form."  Prosecutions  may  be  made  within 
one  month  after  the  offence.  The  law  does  not  apply  to  Indians. 
178— p.  404.  Rev.  W.  T.  McMullen,  D.D.,  Woodstock,  Ont.  179 
— p.  405.  A  butcher  in  the  New  Cut,  Lambeth,  when  solicited  to  close 
his  shop  on  Sundays,  said,  "  Were  the  Lord  Jesus  Christ  Himself  to 
come  and  ask,  I  would  not  do  it."  Another  in  Lambeth  Marsh  re- 
plied, "  If  God  Almighty  ordered  me  to  close,  and  took  the  tiles  off 
my  house  for  not  doing  so,  I  would  keep  open  in  spite  of  Him." 
180— p.  4Ib.  Indications  of  the  Sabbath  views  of  some  ministers 
may  be  found  on  pp.  Sa,  320.  To  these  may  be  added  the  following 
facts  :  A  minister  said,  in  print,  when  the  Sunday  trains  were  increased 
and  the  fares  lowered  on  the  N.  Y.  elevated  railroads  :  "  This  is  a 
good  movement,  and  one  to  be  encouraged  as  a  promotion  of  better 
Sunday  observance,  for  it  will  enable  the  poor  classes,  hived  in  their 
tenement-houses  during  six  days  in  the  week,  to  get  into  the  country- 
with  their  families  at  little  expense.  It  will,  we  trust,  afford  a  counter 
attraction  to  the  Sunday  excursions,  which  are  almost  invariably  ac- 
companied with  drinking,  often  with  carousing,  and  sometimes  with 
fighting.  Anything  which  tends  to  break  up  the  tenement-house  sys- 
tem in  New  York  is  beneficent,  even  if  it  breaks  in  upon  it  only  one 
day  in  seven."  The  same  preacher  said  at  another  time  :  "  The  beer- 
gardens  and  the  Sunday  theatres  of  Cincinnati  are  a  natural  reaction 
from  a  condition  of  restraint,  which  forbade  a  social  call,  except  by  a 
minister  on  a  rich  parishioner,  or  a  social  gathering  of  any  sort,  except 
under  a  church  roof."  A  preacher  said  in  a  newspaper  letter  in  1884  : 
"  '  Let  no  man  judge  you  in  meat  or  respect  a  holy  day,  or  of  the  new 
moon,  or  Sabbath  days,'  or  '  one  man  esteemeth  one  day  above  an- 
other ;  another  esteemeth  every  day  alike,'  are  words  that  no  Puritan 
divine  nor  any  clear-headed  exegete  can  use  in  favor  of  old-fashioned 


5i6 


THE   SABBATH    FOR   MAN. 


or  Talmudical  or  Puritanical  observance  of  the  'Sabbath.'"  The 
Cong)ei^atiouaUst  says  editorially  ;  "  We  are  informed  of  instances  in 
Boston  in  which  the  Sunday  services  have  been  delayed  to  accommo- 
date the  minister  arriving  in  the  city  by  the  train,  or  hastened  in  order 
that  he  might  not  miss  it  in  departing."  Prof.  Austin  Phelps  gave 
the  following  facts  in  The  Covgregationalist  in  1SS4  :  "  A  clergyman 
from  the  city  of  New  York  not  long  ago  was  a  guest  in  a  Christian 
family  in  Massachusetts.  He  left  the  place  in  the  cars  at  high  noon 
on  Sunday,  and  took  the  afternoon  train  from  Boston  for  his  home 
without  a  word  of  apology  or  explanation  to  his  astonished  host.  The 
inference  was  not  unreasonable  that  he  acted  according  to  his  usual 
habit  respecting  travel  on  the  Lord's-day.  Another  clergyman,  a 
pastor  in  Massachusetts,  habitually  uses  the  cars  on  the  Sabbath  in 
making  his  clerical  exchanges,  and  apparently  with  no  restriction  as 
to  time  or  distance,  except  that  of  reaching  the  pulpit  in  season  to  ask 
the  congregation  to  sing,  *  Thine  earthly  Sabbaths,  Lord,  we  love.'  " 
Beside  this  I  may  set  the  testimony  of  one  who  has  traveled  widely  in 
the  United  States  :  "  Christians,  ministers  included,  patronize  Sunday 
newspapers  and  trains  more  in  the  West  than  in  the  East.''  [We  be- 
lieve that  even  in  the  West  these  things  are  still  far  from  common. 
When  the  opinions  of  leading  Chicago  clergymen  were  asked  in  i333 
as  to  making  the  six-day  paper  which  most  of  them  took,  a  seven- 
dtiy  paper,  not  one  of  the  evangelical  preachers  favored  the  plan.]  A 
preacher,  in  a  sermon  on  the  Sabbath,  in  18S4,  said,  according  to  the 
report  of  The  Nezv  York  Tribune  :  "The  house  of  God  is  good  for 
one  half  of  the  day.  If  a  man  wants  amusement  afterward  I  will  not 
put  my  hand  in  the  way.  The  Sabbath  should  be  a  day  of  social  en- 
joyment. It  is  a  nice  question  whether  the  law  should  step  in  and 
stop  operas  or  concerts.  If  a  man  told  me  I  could  not  play  cards  in 
my  own  house  on  Sunday  I  would  do  it  to  show  my  liberty.  More 
flexibility  is  needed  in  a  complex  society  than  in  rural  communities" 
— and  so  on  with  excuses  for  Sunday  mails,  Sunday  excursions,  Sun- 
day horse  cars,  etc.  This  preacher  narrated  the  following  incident  in 
his  sermon  :  "  A  poor  v^oman  sold  apples  and  cakes  and  candy.  She 
was  a  member  of  a  Presbyterian  church  in  New  York,  and  was  disci- 
plined for  keeping  her  shop  open  on  Sunday.  She  pleaded  that  the 
profits  of  this  one  day  in  the  week  was  just  the  difference  that  enabled 
her  to  pay  her  rent — that  without  it  she  could  not  support  herself. 
But  the  Session  (good  men)  v/ere  obliged  to  discipline  her,  although 
one  of  the  members  of  that  Session  kept  one  of  the  largest  hotels  in 
town.  There  is  a  good  deal  of  difference  between  keeping  an  apple- 
stand  and  a  hotel."  Yes,  "  there  is  a  good  deal  of  difference  between 
keeping  an  apple-stand  and  a  hotel  "  in  that  all  can  buy  their  apples 
for  the  Sabbath  on  Saturday,  but  travelers  can  not  dispense  with  lodg- 
ings on  the  Sabbath.  When  the  question  of  improving  Sabbath  ob- 
servance came  up,  within  a  few  years,  in  one  of  the  largest  of  Ameri- 
can cities,  some  eminent  pastors  even  went  so  far  as  to  advise  seeking 
to  save  only  the  forenoon  and  evening  of  Sunday  to  the  Lord,  and 
giving  the  afternoon  to  the  Devil  ;  that  is,  work  to  close  the  saloons 
only  through  the  forenoon  and  evening,  granting  them  "  relig- 
ious" license  to  stand  open  between  the  hours  of  one  and  seven  p.m. 
A  half-loaf  of  good  may,  superficially,  seem  better  than  none  at  all  ; 
but  a  loaf,  one-half  of  which  is  mixed   with  arsenic,  is  worse   than 


APPENDIX.  517 

goins:  hungry.  A  minister  in  the  same  city  thinks  it  a  mistake  to 
"  ask  for  a  Jewish  Sabbath  instead  of  a  Christian  day  of  recreation  and 
church  service."  When  an  eitort  was  made  to  stop  Sunday  base-ball 
in  a  certain  American  city,  a  preacher  said  there  were  a  great  many 
worse  things  which  might  appropriately  be  broken  up  first.  Another 
preacher  thus  defended  Sunday  excursions  in  a  New  York  pulpit  :  ''If 
a  man  thinks  that  he  benefits  the  health  of  his  wife  and  his  children  by 
going  on  an  excursion  on  Sunday,  I  say  he  should  go.  It  may  be  ob- 
jected to  this  that  going  on  excursions  compels  one  to  miss  the  church 
services.  This  is  true,  but  I  ask  you  candidly  is  it  not  better  for  a 
man  to  miss  church  occasionally,  say  once  or  twice  during  the  sum- 
mer, if  by  so  doing  he  goes  away  with  his  family  of  little  ones  for  a 
few  hours  from  this  stifling  city  and  gives  them  the  fresh  air  of  the  sea 
or  the  country  ?  I  can  not  comprehend  how  any  fair-mjnded  or  good, 
kind-hearted  man  could  possibly  wish  to  interfere  with  Sunday  excur- 
sions. For  my  part  I  do  all  I  can  to  encourage  them.  Look  for  a 
moment  at  the  class  of  persons  one  finds  on  the  ordinary  Sunday  ex- 
cursion boat.  They  are  as  a  rule  orderly,  well-behaved,  hard-working 
men  and  women.  Give  the  people  fresh  air.  If  possible  give  it  to 
them  every  day  of  the  week,  but  if  this  is  not  possible,  then,  for  God's 
sake,  let  them  go  from  this  crowded,  noisome  city  to  seek  the  invigo- 
rating air  of  the  country  on  the  only  day  upon  which  it  is  possible  for 
them  to  obtain  it.  Again  I  say,  give  the  people  fresh  air."  A  West- 
ern preacher  thinks  "Sunday  trains  on  the  great  thoroughfares  may  be 
defended."  A  Christian  minister  echoes  the  excuse  that  Sunday  mails 
are  a  benefit  in  cases  of  sickness.  Another  minister  says  that  they 
are  almost  necessary  to  farmers  who  are  seldom  in  town.  Another 
preacher  said  in  a  sermon  :  *'  It  would  be  no  more  wrong  to  journey 
a  thousand  miles  by  rail  to  stand  at  the  bedside  of  a  dying  father,  than 
it  was  formerly  a  hundred  miles  by  v/agon."  One  pastor  does  not 
feel  called  upon  to  condemn  one  of  his  members  who  keeps  his  livery 
stable  open  on  Sunday  ;  another  excuses  his  members  who  work  on 
the  Sabbath  as  engineers  and  railroad  men  ;  another  received  into 
membership  a  barber  and  an  expressman,  who  expected  to  spend  the 
Sabbath  mostly  in  their  ordinary  work  for  gain.  "  Some  Christians," 
says  a  pastor,  "  find  it  necessary  to  work,  as  things  are" — necessary, 
I  suppose,  just  as  it  was  *'  necessary"  for  some  of  the  martyrs  to  curse 
Christ  and  worship  idols.  They  preferred  to  lose  property  and  even 
life  than  dishonor  God.  A  preacher  defends  his  custom  of  advertising 
church  services  in  Sunday  papers  by  saying  :  "  If  the  Devil  walks  our 
streets  Sundays  we  will  make  a  bulletin-board  of  his  coat  tail."  That 
is  what  Sunday  advertising  by  Christians  zV,  only  the  minister  forgot 
to  state  that  it  was  the  Devil's  pocket  which  was  being  filled  by  the 
payments  for  the  advertising,  and  that  the  advertisements,  both  of 
churches  and  Christian  business  men,  helped  him  to  sell  his  Sabbath- 
destroying  papers  more  widely  than  he  could  without  these  indirect 
letters  of  introduction  to  Christian  homes.  All  the  utterances  I  have 
quoted  are  from  evangelical  clergymen  of  the  United  States.  That 
these  opinions  represent  a  considerable  minority  of  the  pastors  I  have 
no  doubt.  My  notes  of  two  discussions  of  the  Sabbath  question  in  a 
union  meeting  of  evangelical  preachers  show  at  least  a  harmful  diver- 
sity of  views,  with  some  significant  dodging  of  the  question  by  men  who 
would  split  a  hair  in  quarters  in  discussing  less  practical  questions  of 


5l8  THE   SABBATH   FOR   MAN. 

theology.  One  preacher  thought  we  could  do  nothing  but  retard  the 
inevitable  triumph  of  the  Sabbath-destroyers  and  that  we  must  get  rid 
of  the  word  "  Sabbath."  Another  claimed  that  Christians  are  not 
bound  by  the  law  of  Moses.  Another  said,  "  We  have  sacred  music 
in  our  churches,  and  why  not  allow  sacred  concerts  in  the  Park?" 
Another  said  that  we  could  have  no  Sabbath  if  we  made  any  distinc- 
tion between  the  civil  Sabbath  and  the  i-eUgiotis  Sabbath.  Another 
said  it  was  doubtful  if  "  the  first  day  of  the  week"  was  really  men- 
tioned in  the  New  Testament.  Another  preacher  had  been  quite  per- 
suaded to  a  favorable  view  of  Sunday  excursions  by  Puck's  picture  of 
the  poor  in  wretched  hovels  in  contrast  with  the  minister  embarking 
for  a  vacation  in  Europe.  Another  thought  the  General  Assembly 
ought  not  to  own  $40,000  worth  of  bonds  in  a  Sabbath-breaking  R.  R. 
while  protesting  against  Sunday  trains.  Another  said  that  Christ 
made  a  breach  in  the  Jewish  Sabbath,  and  reported  he  had  journeyed 
five  miles  by  rail  the  day  before.  Another  repeated  the  exploded 
claim  that  the  Monday  paper  was  a  greater  sinner  than  the  Sunday 
paper.  Others  echoed  the  foreign  chatter  about  strict  Sabbaths  inter- 
fering with  "  liberty"  and  "  right  of  private  judgment,"  and  "  the 
reahn  of  conscience."  A  learned  doctor  said  :  "  I  would  not  dare  to 
tell  my  people  that  it  would  be  wrong  for  them  to  ride  on  Sunday.  I 
could  only  tell  them  not  to  do  anything  against  Conscience,"  which 
suggests  the  question,  If  the  preacher  is  not  to  be  the  spiritual  lawyer 
of  the  people  to  interpret  Bible  principles  for  them  in  their  relation  to 
present  duties  and  difficulties,  but  is  only  to  say,  Follow  conscience, 
what  need  is  there  of  a  preacher  at  all?  "Conscience"  makes  no 
better  substitute  for  definite  instruction  in  the  principles  of  the  gospel 
than  in  the  days  when  Saul  of  Tarsus  "  in  all  good  conscience"  perse- 
cuted the  Son  of  God,  as  others  now  do  the  Sabbath  of  God.  These 
facts  and  many  more  of  the  same  tenor,  show  that  nothing  is  more 
urgently  needed,  in  order  to  save  the  Sabbath,  than  the  development 
among  evangelical  preachers  of  definite  and  consistent  views  in  regard 
to  the  authority  and  right  observance  of  the  Lord's-day,  that  serious 
diversity  of  views  among  its  defenders  may  not  give  its  enemies  an 
easy  victory.  "  Nothing  is  more  certain  than  that  a  definite  doctrine 
is  essential  to  a  wholesome  practice  ;  and  respecting  the  Sabbath 
there  is  in  America  no  definite  doctrine."  Extended  investigations  in 
the  book-stores  of  Boston  show  that  for  several  years  young  ministers, 
even  in  New  England,  in  making  up  their  libraries  have  not  often 
called  for  books  on  the  Sabbath— not  surely  because  the  subject  is  not 
a  '*  live  issue,"  but  because  in  theological  seminaries  and  ministerial 
conferences  and  pulpits  it  has  been  crowded  out  by  other  controver- 
sies. As  the  pulpit  and  press  of  New  York  prevented  the  proposed 
sacrilege  of  reproducing  the  Passion  Play  in  a  theatre,  so  the  pulpit, 
if  armed  with  clear  and  strong  convictions  and  a  consistent  practice, 
can  greatly  check  the  increasing  sacrilege  of  Sabbath-breaking. 
lfe& — p.  418.  The  following  are  some  of  the  estimates  in  detail 
with  the  authorities  for  them  :  Liquor-dealers  and  assistants  in  the 
U.  S.,  500,000  (Senator  Blair).  Railroad  men  in  U.  S.,  400,000  (Dr. 
Rufus  Clark).  Postal  servants  in  U.  S.,  150,000  (my  own  estimate  of 
about  3  to  each  Post-office).  Newspaper  men  in  U.  S.,  150,000  (my 
own  estimate,  from  number  of  Sunday  papers).  Tradesmen  in  U.  S., 
200,000  (estimated  as  half  as  many  as  the  less  rural  Great  Britain). 


APPENDIX.  519 

Railroad  men  and  other  carriers  in  Great  Britain,  200,000  (Anti-Sun- 
day Travelling  Union).  Postal  servants  in  England  and  Wales  and 
assistants,  23,500  (Dr.  Gritton).  Liquor-sellers  in  Great  Britain,  with 
assistants,  250,000  (Charles  Hill).  Tradesmen,  500,000  (estimate  from 
basis  of  a  count  in  12  parishes  of  London  by  Sunday  Rest  Assoc.)  See 
p.  80  of  Nat.  Conf.  Report  (852).  Grand  total,  2,373,500.  182  — 
p.  418.  The  Lord's-day  in  the  Primitive  Church  began  on  Saturday  at 
sunset.  This  custom  is  still  continued  in  the  services  of  the  Romish 
Church  and  those  of  the  Church  of  England,  in  which  the  first  service 
for  all  feasts  is  celebrated  tfie  eve  or  vigil  before.  On  the  Lord's-day 
eve,  the  ancient  Christians  "  prepared  their  heart"  for  its  due  enjoy- 
ment by  the  singing  of  the  hymn,  "  0  Quanta  qualia,"  which  is  attrib- 
uted to  Pudentius,  and  belongs,  perhaps,  to  the  latter  half  of  the  sec- 
ond century.  It  is  still  recited  every  Saturday  evening  by  all  priests 
of  the  Roman  Church.  1§3 — p.  418.  ^dgar  the  Peaceful  fixed 
the  beginning  of  Sunday  on  Saturday  at  3  p.m.  to  last  "  till  Monday 
morning  light."  Custom  set  the  same  boundaries  in  early  New  Eng- 
land. A  Convocation  of  Scots  clergy  in  1180  "  ordained  that  every 
Saturday  from  twelve  o'clock  should  be  set  apart  for  preparation  for 
the  Lord's  day  ;  and  that  all  the  people  on  Saturday  evening,  at  the 
sound  of  the  bell,  should  address  themselves  to  hear  prayers,  and 
should  abstain  from  worldly  labors  till  Monday  morning." — I'Villison 
(921)/.  X.  184 — p.  420.  A  Christian  editor  says  :  "  It  is  the  Chris- 
tian men  of  New  York  who  work  their  employees  six  days  in  the  week 
who  are  really  responsible  for  the  Sunday  excursions."  A  higher 
authority  says,  *'  Every  man  shall  give  an  account  of  himself  to  God," 
as  well  as,  "  Woe  unto  him  by  whom  the  offence  cometh."  If  a  man 
wrongs  me  on  Saturday,  it  does  not  excuse  my  wronging  God  and 
myself  on  the  Sabbath.  Nottingham,  Eng.,  takes  its  half-holiday  on 
Thursday  instead  of  Saturday,  a  better  plan  for  retailers  so  long  as 
Friday  or  Saturday  is  the  pay  day,  and  a  better  distribution  of  the 
extra  rest  also,  it  would  seem.  185 — p.  433.  Other  incidents  of 
fidelity  to  the  Sabbath  at  personal  risk  are  given  on  pp.  29-49,  307-309, 
See  (982).  186 — p.  435.  One  of  the  most  important  agencies  for  salt- 
ing the  fountains  of  Sabbath  desecration  on  the  Continent  is  consistent 
Sabbath-keeping  by  British  and  American  tourists.  Every  such  ex- 
ample preaches  silently  every  Sabbath  for  its  rightful  observance. 
An  opposite  course  helps  to  break  down  the  British-American  Sab- 
bath by  encouraging  its  Continental  foe.  See  (6).  Prof.  Austin 
Phelps  says  (in  The  CongregationaList)  :  "  It  is  well  known  that  in 
France  and  Germany  there  are  infantile  churches  which  are  struggling 
for  the  revival  of  the  first  principles  of  spiritual  Christianity.  They 
ar2  laboring  in  oppressed  and  often  disheartened  minorities.  They 
are  gasping  in  the  mephitic  atmosphere  of  the  State  churches.  They 
are  driven  by  the  agnostic  civilization  around  them  to  the  conviction 
that  their  cause  is  hopeless,  if  they  cannot  create  among  the  people, 
with  a  few  amendments,  the  Scotch  and  American  ideas  of  the  Sab- 
bath. They  tell  us  that  on  the  large  scale  and  to  the  common  people 
'  no  Sabbath  '  means  '  no  religion.'  They  are  astonished  and  grieved 
by  the  discovery  that,  while  they  are  contending  for  the  ejection  of  the 
Parisian  and  German  Sunday  from  the  habits  of  their  people,  we  in 
the  light  of  our  holier  inheritance  seem  willing  to  welcome  the  intro- 
duction of  that  enormity  here.     The  usages  of  American  travelers  in 


520  THE   SABBATH   FOR   MAN. 

Europe  are  a  grief  and  a  discouragement  to  them.  Such  is  the  story 
that  comes  to  us  from  the  supporters  of  the  McAU  missions  in  Paris, 
and  of  a  reformed  Protestantism  in  Berlin."  l§7 — p,  437.  In  an 
address  under  the  auspices  of  the  Society  the  following  preventives 
were  suggested  :  "  Newspaper  editors  as  a  rule,  and  especially  pro- 
vincial ones,  are  generally  very  willing  to  insert  letters  from  all  sides, 
even  when  advocating  opinions  contrary  to  their  own,  and  the  open- 
ings thus  available  should  be  utilized  by  the  friends  of  the  Lord's-day. 
When  a  Sunday  band  is  proposed,  write  and  protest  against  it.  When 
a  museum  is  to  be  opened  on  Sundays  '  for  the  benefit  of  the  working 
classes,'  write  and  give  proofs  that  the  working  classes  are  against  all 
that  sort  of  hypocrisy.  When  you  meet,  as  I  did,  not  many  months 
ago,  a  rural  postman,  who  told  me  he  walked  16  miles  a  day  every 
one  of  the  seven  days  of  the  week,  write  and  expose  the  cruelty  of  the 
thing,  and  the  injustice  of  Sunday  labor  in  the  Post-office.  If  two  or 
three  earnest  friends  of  the  Sabbath  in  every  English  town  would  for 
a  few  months  make  it  their  business  to  assist  our  work  by  terse  and 
sensible  letters  and  paragraphs  sent  to  the  newspapers,  an  untold 
amount  of  good  would  be  done  out-of-doors  ;  while,  indoors,  news- 
paper editors  would  see  there  were  tv/o  sides  to  the  question,  and  that 
our  side  evidently  had  numerous  and  active  supporters."  A  hint  may 
be  taken  from  the  course  of  the  Evangelical  Press  Association— see 
(117)  ;  also  from  the  prohibitionist  who  in  1884  paid  $40  for  the  con- 
trol of  a  column  in  a  daily  newspaper  for  three  months  in  the  interests 
of  his  favorite  reform  ;  also  from  that  paper  which  when  the  Sabbath 
laws  were  being  notoriously  violated  published  them  that  none  might 
plead  ignorance.  Cheap,  able,  popular  papers  in  foreign  tongues, 
friendly  to  the  Sabbath  and  temperance,  should  be  published  in  larger 
numbers  in  the  United  Stales,  where  the  800  foreign  papers  (out  of 
9,000  in  all)  are  mostly  defenders  of  the  Continental  Sunday.  188 — 
p.  437.  The  method  of  the  Sabbath  Alliance  of  Scotland,  as  given  in 
the  following  extract  of  a  recent  report,  is  worthy  of  imitation  :  **  One 
very  valuable  agency  which  the  Alliance  have  been  able  of  late  to  em- 
ploy with  the  best  effect  has  been  the  distribution  on  Sabbath  morn- 
ings of  tracts  and  pamphlets  on  the  observance  of  the  Lord's-day. 
Special  thanks  arc  due  here  to  several  of  the  city  missionaiies.  These 
have  handed  the  tracts  to  loiterers  on  the  streets,  lodged  them,  often 
with  a  word  in  season  in  open  shops,  and  often  in  the  hands  of  both 
sellers  and  buyers,  sometimes  laying  them  on  the  weighing  scales  so 
that  the  loibiess  had  to  be  pushed  aside  before  business  could  be  be- 
gun ;  and  on  many  occasions  parties  of  excursionists  about  to  leave  by 
rail  and  boat  have  been  met  and  dealt  with  in  a  similar  way.  Many 
testimonies  of  the  good  fruit  from  this  effort  have  reached  us,  as 
where  workingmen  had  their  views  on  the  Sabbath  entirely  changed 
lor  the  better."  Another  suggestive  example  was  the  giving  of  12,000 
copies  of  Gilfillan's  masterly  book  on  "  The  Sabbath"  to  the  Ameri- 
can clergy  by  the  New  York  Sabbath  Committee  some  years  since, 
funds  having  been  collected  for  that  purpose.  189— p.  440.  A  cer- 
tain unevangelical  church  advertised  a  "  Sunday  Evening  Sociable"  in 
its  parlors.  Among  those  who  were  shocked  by  this  impropriety 
were  not  a  few  evangelicals  who  used  Sunday  evening  for  sociables  in 
their  own  homes  or  at  their  neighbors.  The  saloon-keeper  justly 
counts  as  his  fellow  in  doing  Sunday  business  on  the  sly,  the  church- 


APPENDIX.  521 

goer  who  passes  his  window  every  Sunday  to  enter  the  post-office 
hard  by  for  his  Sunday  mail.  In  this  connection  it  wiil  be  appropri- 
ate to  aslc  why  the  outgoing  mail  of  Monday  morning  is  in  many 
places  nearly  as  large  as  for  the  whole  week  beside  ?  "  The  difficulty 
with  too  many  is  they  assume  that  many  things  they  wish  to  do  on  the 
Sabbath  are  works  either  of  necessity  or  mercy,  which,  in  the  light  of 
the  Bible,  are  neither  one  nor  the  other,  but  rather  of  mere  human 
expediency.  We  are  not  at  liberty  to  perform  any  '  labor  or  work,' 
either  in  person  or  by  proxy,  on  the  Sabbath,  in  relation  particularly  to 
temporal  matters,  which  can  be  done  on  other  days.  We  do  not  say 
which  can  be  conveniently  done  on  other  days  ;  for  if  human  duty  is  to 
be  measured  by  our  views  of  convenience,  then  farewell,  not  only  to 
the  doctrine  of  self-denial  as  taught  by  our  Saviour,  but  also  to  every 
precept  of  God's  word." — Zion  s  Herald.  Even  Sunday  funerals,  ex- 
cept in  cases  where  they  could  not  have  been  held  on  Saturday  or 
Monday,  have  neither  the  excuse  of  necessity  nor  mercy  for  the  work 
they  require  from  undertakers,  drivers,  grave-diggers  and  ministers. 
It  is  a  subject  for  congratulation  that  they  are  growing  less  frequent. 
190 — p.  44o.  A  Christian  man,  reading  a  Sunday  paper  without  in- 
tending to  be  led  away  from  Sabbath  thoughts,  confessed  to  his  pastor 
that  before  he  knew  it  he  found  himself  talking  real  estate  to  the  first 
man  he  met,  a  topic  suggested  by  the  advertisements  he  had  just  been 
reading.  191 — p.  441.  My  reports  indicate  not  only  that  church 
members  frequently  advertise  their  business  in  the  Sunday  papers,  but 
also  that  not  a  few  evangelical  churches  advertise  their  Sunday  ser- 
vices. God  commands  us  to  "distinguish"  the  Sabbath  day,  but  a 
pastor  in  reply  to  the  question  whether  Christian  men  in  his  city  ad- 
vertise in  Sunday  papers  says,  "They  make  no  distinction."  A 
Christian  man  of  New  York  City  says  that  he  "  sees  no  reason  why 
Christian  men  should  not  advertise  in  Sunday  papers."  I  challenge 
any  man  to  show  why  any  restriction  should  be  put  on  Sunday  busi- 
ness if  not  on  Sunday  advertising  and  Sunday  newspapers.  A  Chris- 
tian man  defends  the  advertising  of  Church  services  in  Sunday  papers 
because  strangers  consult  such  papers.  Why  not  hire  advertising 
space  for  churches  in  saloons  because  some  would  not  see  church 
notices  anywhere  else  ?  "  My  soul,  come  not  thou  into  their  secret." 
One  of  the  chief  editors  and  owners  of  a  prominent  daily  paper  which 
issues  a  Sunday  edition  (he  wishes  his  name  withheld)  admits  that 
there  is  "no  valid  argument  for  Sunday  newspapers,"  but  says,  as  if 
in  excuse,  that  they  are  "patronized  by  Christian  men."  He  says 
also,  in  further  extenuation,  that  churches  publish  notices  of  their  ser- 
vices in  the  Sunday  newspapers — a  mistake  in  his  city  at  least. 
Through  lack  of  familiarity  with  the  advertising  department,  he  infers 
that  the  Sunday  notices  which  his  paper  copies  from  a  Saturday  paper 
are  inserted  on  the  Sabbath  by  request  of  the  churches.  A  similar 
custom  in  other  papers  has  led  to  the  false  impression  that  many 
churches  advertise  on  the  Sabbath  which  do  not.  In  New  York  City 
only  about  one  third  as  many  churches  advertise  on  Sunday  as  on  Sat- 
urday. The  N.  Y.  Tribune  on  the  last  Sunday  of  April,  1884,  had 
Sunday  notices  as  follows  :  3  Unitarian,  3  Universalist,  3  Spiritist,  i 
Swedenborgian,  i  Free  Religious  Association,  8  Episcopalian,  i  Bap- 
tist, I  Presbyterian,  I  Congregationalist,  2  Friends,  I  Disciples,  I 
Roman  Catholic,  i  Reformed  Catholic,   2  Miscellaneous.     192 — p. 


522  THE    SABBATH    FOR    MAN. 

441.  Mr.  Field  Fowler,  of  Boston,  so  states  of  that  city.  An  ingen- 
ious conscience  doctor,  the  president  of  a  horse-car  line,  said  to  a 
stockliolder  who  was  troubled  about  receiving  profits  for  needless 
Sunday  work  and  so  proposed  to  withdraw  his  stock,  "  Instead  of 
that  give  -jf^^g-  of  your  profits  to  the  poor."  ll>3 — p.  442*  Article  in 
The  Congrci^aiionalist,  Oct.  30,  18S4.  194 — p.  442.  In  many  cases 
even  those  who  are  engaged  in  unnecessary  Sunday  work  are  received 
as  church  members  and  thus  endorsed  in  their  disloyalty  to  con- 
science. See  p.  433  ;  also  (180).  195 — p.  411.  Rev.  E.  S.  Atwood 
in  '*  Sabbath  Essays."  196 — p.  444.  Dr.  Bauer,  Court  Pieacher  at 
Berlin.  197— p.  445.  Wm.  M.  Taylor,  D.D.,  in  Pulpit  Treasury, 
Oct.,  1883.  19§ — p.  449.  Printed  slips  with  topics  and  suggestions 
are  issued  annually  in  many  languages,  and  can  be  had  at  6d.  (12.  cts.) 
per  100  of  James  Nisbet,  21  Berners  St.,  London.  80,000  were  circu- 
lated in  1SS3  in  leaflet  form,  and  the  topics  were  also  printed  in  many 
newspapers. 

199— Concordance  of  References  by  Christ  and  the  Inspired 
Writers  of  the  New  Testament  to  Old  Testament  Laws,  as 
A  Guide  in  Interpreting  its  Sabbath-Laws. 
"Christ  quoted  Old  Testament  Ia%o  as  binding  in  its  principles  on 
all  countries  and  all  ages.  Five  times  He  put  His  stamp  as  the  King 
of  a  new  dispensation  upon  the  Decalogue  as  the  law  of  His  kingdom 
and  of  the  world.  Christ  also  quoted  other  principles  and  precepts  of 
the  Old  Testament  as  a  lawyer  or  officer  of  to-day  would  quote  un- 
questioned law.  Three  times  at  the  Temptation  He  said,  '  It  is 
written,'  by  way  of  introducing  quotations  of  Old  Testament  law  prin- 
ciples from  Deuteronomy  other  than  those  of  the  Decalogue,  which 
He  used  as  binding  upon  all  beings  in  Earth  and  Hell.  Christ  declared 
that  the  whole  law — meaning  the  Pentateuch—  was  of  perpetual  force 
in  'ws, principles;  of  course,  not  in  its  superficial  and  incidental  details. 
It  has  been  said  by  opponents  of  the  Old  Testament  that  Christ  spoke 
of  its  laws  as  abrogated,  but  it  will  be  observed  by  those  who  careluHy 
read  Christ's  words,  that  while  He  condemned  many  laws  of  Jewish 
tradition.  He  confirmed  the  law  p)inciples  of  the  Scriptures.  .  .  . 
As  a  lawyer  keeps  numerous  volumes  of  the  decisions  of  eminent 
judges  because  of  the  \3.\v  pfi?iciple  that  lies  under  the  incidental  par- 
ticulars of  each  decision  as  its  kernel,  so  all  the  law  passages  in  the 
Old  Testament  are  profitable  because  they  give  us  a  volume  of  God's 
decisions." — From  '^^  Must  the  Old   Testament  Go?'^  by  IV.  F.  Crafts. 

[A.  marks  passages  where  Old  Testament  laws  are  spoken  of  as 
ahrogated  or  outgrown  ;  P.  references  to  the  Law  as  of  perpetual  and 
universal  obligation.  These  marks  make  it  evident  that  there  are  both 
transient  and  permanent  laws  in  the  Old  Testament.  Quotations  arc 
from  Revised  Version.] 


MATTHEW. 

P.  4  :  4.  M.in  shall    not    live    by    bread 

alone  Deut.  8:3. 
P.    4:7.  Thou    shalt    not    tempt     God. 
•  2  Deut.  6  :  16. 
P.  4  :  10.    Thou  shalt  worship  God  only 

Ex.  20:  3. 
P.  5  :  17.   not  to  destroy  the  law 


P.  5  •  21  (19  :  18).  Thou  shalt  not  kill ; 
Deut.  5  :  17  ;  Ex.  20  :  13. 

P.  5  :  27.  Thou  .shalt  not  commit  adul- 
tery :  Deut.  J  :  8  ;    Ex.  20  :  14. 

A.  5  :  31 .  a  writing  of  divorcement  :  Deut. 
24  :  I. 

A.  5:  33.  Thou  shalt'not  forswear  thyself, 
Num.  30  :  2. 

A.  5 :  38.  An  eye  for  an  eye,  Ex.  21  :  4  ; 


P.  5  :  18.  in  no  wise  pass  from  law  Lev.  24  :  30  ;  Deut.  19 :  21 


APPENDIX. 


523 


P.  5  :  43.  Love  thy  neighbour,  Lev.   19  : 

18. 
P.  5  :  48.  Ye  therefore  shall  be   perfect, 

Gen.  17:1. 
P.  7  :  12.  do  ye  also  unto  them  :  for  this 

is  the  law 

8 :  4.  Shew  thyself  to  the  priest,  Lev. 

14  :  3-  [Ceremonial  law  not  then  abro- 
gated.] 

P.  14 :  4.  John  said,  It  is  not  lawful 

15  :  4.  He  that  speaketh  evil  of  father 
or  mother,  Ex.  21  :  17  ;  Lev.  20  :  9. 
[An  appeal  from  their  tradition  to  their 
law.] 

P.    18  :  15.  if  brother   sin    against    thee 

shew  him  Lev.  19 :  17, 
P.    18  :  16.  mouth   of    two  witnesses    or 

three  Deut.  19  :  15. 
P.  19  :  4.  made  them   male  and    female, 

Gen.  1 :  27. 
P.  19 :  5.    the    twain   shall  become    one 

flesh  ?     Gen.  2  :  24. 
A.  19  :  7.  a   bill    of    divorcement,  Deut. 

24  :  I. 
P.  19 :  19.  love  thy  neighbour  as  thyself. 

Lev.  19  :  18. 
P.  22  :  37.  Thou  shalt  love  the  Lord  thy 

God  Deut.  6  :  5. 
P.  23  :  23.  weightier  matters  of  the  law 
P.  24 :  35.     Heaven  and  earth  shall  pass 

away,  Isa.  51 :  6. 

LUKE. 

[Passages  previously  given  not  repeated.] 
P.  10 :  28.  this  do,  and   thou   shalt   live. 

Lev.  18 : 5. 
'P.   14  :  26.     hateth    not    his   father  and 

mother,  Mi.  7  :  6. 
P.  16  :  17.  than  for  one  tittle  of  the  law 

to  fall.     Isa.  40  :  8. 

JOHN. 

7  :  22.  hath  Moses  given  you  circum- 
cision Lev.  12  :  3.  [An  appeal  to  their 
law  from  their  tradition.  All  the  ref- 
erences to  the  law  in  John  not  already 
given  are  such.] 

ACTS. 

13  :  39.  could  not  be  justified  by  the 
law  of  Moses. 

21  :  24.  walkest    orderly,  keeping  the 
law. 
P.  23  :  5.  shalt  not  speak  evil  of  a  ruler 
Ex.  22 :  28. 


P.  2  :  6.  who   will  render    to  every  man 

Ps.  62  :  12. 
P.  2  :  II.  no  respect  of  persons  with  God. 

Deut.  10  :  17  ;  Job  34  :  19. 
P.  2  :  12.  judged  by  the  law  ; 
P.  2:13.    not  the  hearers  of  the  law  are 

just 

2  :  18.    approvest   the   things    that    are 

excellent,  being  instructed  out  of  the 

law, 

2  :  25.    circumcision  profiteth,   if  thou 

be  a  doer  of  the  law  ; 


P.  2  :  26,  If  the  uncircumcision  keep  the 
ordinances  of  the  law, 

P.  3  :  ID,  II,  12.  There  is  none  righteous, 
Ps.  14  :  I. 

3  :  19.  what  things  soever  the  law  saith, 
3  :  20.  By  the  works  of  the  law  no 
flesh 

3  :  20.  through  the  law  the  knowledge 
of  sin. 

3  :  21.  apart  from  the  law  a  righteous- 
ness of  God 

3  :  28.  justified  by  faith  apart  from  the 
law. 

P.  3  :  31.  we  establish  the  law. 

4  :  15.  the  law  worketh  wrath  ; 

5  :  13.  until  the  law,  sin  was  in  the 
world. 

5  :  13.  sin  is  not    imputed  when  there 

is  no  law. 

5  :  20.  The  law  came  that  the  trespass 

might  abound  ; 

6:15.  shall  we  sin  because  we  are  not 

under  law 

7:1.     The  law  hath  dominion  over  a 

man  so  long  as  he  liveth  ? 

7  :  4.  dead  to  the  law 

7  :  6.  discharged  from  the  law, 

7  :  7.  I     had     not    known    sin    except 

through  the  law. 

7  :  7.  Thou    shalt    not  covet :  Ex,  20  : 

17  ;  Deu.  5  :  21. 

7  :  8.  apart  from  the  law,  sin  is  dead. 
P.  7  :  12.  The  law  holy  and  good. 

P.  7  :  14.  The  law  is  spiritual : 

P.  7  :  16.  Consent  unto  the  law  that  it  is 

good. 
P.  7  :  22.  I  delight  in  the  law  of  God 
P.  7  :  25.  with  the  mind  serve  the  law  of 

God; 

8  :  2.  free  from  the  law  of  sin  and 
death. 

8  :  3.  what  the  law  could  not  do, 
P.  8:4.  law  might  be  fulfilled  in  us, 

8  :  7.  not  subject  to  the  law  of  God, 

9  :  4.  Israelites  whose  is  the  giving  of 
the  law, 

9  :  31.  Israel  following  after  a  law  of 
righteousness, 

10  :  4.  Christ  is  the  end  of  the  law 

10  :  5.  Moses  writeth  that  the  man  that 

doeth  the  righteousness  of  the  law 
P.  12  :  19.    Vengeance     belongeth     unto 

me:  Deu.  32  :  25. 
P.  12  :  20.  if   thine   enemy  hunger,  feed 

him  ;  Prov.  25  :  21. 
P.  13  :  8.  he    that    lovcth   his   neighbour 

hath  fulfilled  the  law. 
P.  13  :  9.  Thou  shalt  not  commit  adultery, 

.  .  not  steal,  Ex.  20  :  11,  18. 
P.  13  :  10.  love   is    the  fulfilment  of  the 

law. 

I    CORINTHIANS. 

P.  6  :  16.  twain  shall  be  one  flesh.     Gen. 

2  :  24. 

9  :  8.  saith  not  the  law  the  same  ?     . 

9  :  9.  not  muzzle  the  ox  Deu.  25  : 4. 

9  :  20.  gain    them    that  are   under   the 

law  ; 
P.  Q  :  21.  under  law  to  Christ, 


524 


THE   SABBATH    FOR   MAN. 


lo  ;  23.  all  things  are  lawful 

14  :  21.  In  the  law  it  is  written, 

15  :  56.  the  power  of  sin  is  the  law : 

2   CORINTHIANS. 

p.  6  :  17,  18.     Come  ye  out  from  among 

them,  Isa.  52  :  11,  12, 
P.  13  :  I.  At  the  mouth  of  two  witnesses 

GALATIANS. 

p.  2  :  16.  by  the  works  of  the  law  shall 
no  flesh  be  justified.     Ps.  14  :  3  :  2. 
2  :  19.  died  unto  the  law, 

2  :  21.  if  righteousness  is   through  the 
law, 

3  :  2.    Received   ye   the  Spirit   by   the 
works  of  the  law, 

3:5.  by  the  works  of  the  law, 

3  :  10.    Cursed  .  .   .  which    continueth 

not  in  all  things  that  are  written  in  the 

law,  Deu.  28  :  15. 

3  :  II.  no  man  is  justified  by  the  law 

3  :  12.  the  law  is  not  of  faith  ; 

3  :  13.   Cursed  is  every  one  that  hang- 

cth  on  a  tree :  Deu.  21  :  23. 

3  :  17.  the  law    which  came  430  years 

after, 

3  :  i3.  if  the  inheritance  is  of  the  law, 

3  :  19.  What  then  is  the  law? 

3  :  21.     Is    the    law    then   against   the 

promises, 

3  :  21.  if    there  had  been   a   law  given 

which  could  make  alive, 

3  :  21.  righteousness  would  have  been 

of  the  law. 

3  :  23.  before  faith  came  we  were  kept 

in  ward  under  the  law, 

3  :  24.   the  law  hath  been  our  tutor 
4:4,5.   God    sent  his  Son,  born  under 
the   law  that    he    might   redeem   them 
which  were  under  the  law, 

4  :  21.  ye    that  desire  to   be  under  the 
law, 

5  :  3.  a  debtor  to  do  the  whole  law, 
S  :  4.  justified  by  the  law  ; 

p.  5  :  14.  law  fulfilled  in  one  word,  Thou 
shalt  love  thy  neighbour  Lev.  19  :  18. 
5  :  18.  ye  are  not  under  the  law. 

A.  6  :  13.  desire  to  have  you  circumcised, 

EPHESIANS. 

A.  2  :  15.  abolished  the  law  of  command- 
ments 


L; 


P.  4  :  23.  Speak  ye  truth  Zee.  8  :  16. 

P.  4  :  26,  Be  ye  angry,  and  sin  not :  Ps. 

4  *  4- 
P.  5  :  31.  shall  a  man  leave  Gen.  2  :  24. 
P.  6  : 2,  3.  Honour  thy  father  and  mother. 

Deu.  5  :  16  ;  Ex.  20  :  12. 

PHILIPPIANS. 

9.    righteousness,  which    is   of    the 
aw, 

I  TIMOTHY. 

P.  I  :  8.  we  know  that  the  law  is  good, 
P.  I  :  9.  law  is  not  made  for  a  righteous 

man, 
P.  5  :  18.  not  muzzle  the  ox  Deu.  25  14. 

HEBREWS. 

7  :  5.  tithes  of  the  people  according  to 
the  law, 

7:11.  under     it  hath   the    people   re- 
ceived the  law 

7  :  12.  of    necessity    a  change   also   of 
the  law. 

7  :  16.  Not   after  the  law   of    a  carnal 
commandm. 
7:19.  the  law  made  nothing  perfect 

7  :  28.  The  law  appointeth  men   high 
priests, 

8  :  4.  offer   the   gifts    according  to  the 
law  ; 

P.  8 :  10  (10  :  16).  I  will  put  my  laws  into 
their  mind, 

9  :  19.  unto  all  the  people  according  to 
the  law, 

9  :  22.  all     things     are     cleansed    with 
blood, 

10  :  I.  the  law  having  a  shadow  of  good 
things 

10  :  8.  Burnt  offerings  wouldest  not, 
10  :  28  set  at  nought  Moses'  law 

JAMES. 

P.  I  :  19.  slow  to  speak,  Prov.  17  :  27. 
P.  2  :  I.    with  respect  of   persons.     Lev. 

19  :  15  ;  Prov.  24  :  23. 

P.  2  :  8.  Thou  shalt  love  thy  neighbour. 
Lev.  19  :  18. 

P.  2  :  9.  convicted  by  the  law  as  trans- 
gressors. 

P.  2  :  TO.  Whosoever  shall  keep  the  whole 
law,  Jas.  2  :  10. 

P.  2:11.  Do  not    commit    adultery,  Ex. 

20  :  13-15. 


200— SABBATH    COMMENTARY, 


Including  Notes  on  the  Most  Important  Scripture  Passages 
Bearing  on  the  Sabbath,  for  Use  as  Home  Lessons  and  in 
Sai;batii-sciiools  and  for  Personal  Study.  "  From  Genesis  down 
to  Revelation,  I  find  the  Day  publislied,  republished,  endorsed,  sanc- 
tioned, and  never  repealed."  Bishop  Ryle,  in  "A  Word  for  Sunday.^* 
2©a — The  Sabbath  before  the  Decalogue.  202 — Gen.  2  :  2,  3. 
See  p.  360,  372,  (715).  It  is  a  saying  of  some  of  the  wisest  Jewish  teach- 
ers, "  He  who  breaks  the  .Sabbath  denies  the  Creation."  ^'God  .  .  . 
rested  dh\  not  carry  the  gross  idea  to  the  Israelite  that  He  was  weary, 
and  needed  repose  after  the  work  of  Creation,  but,  that  He  had  brought 


APPENDIX.  525 

His  work  to  a  definite  end,  and  had  ceased  to  work."  Thos.  ArmiiaQe, 
D.D.  (714).  No  "  evening  and  morning"  boundaries  are  set  to  God's 
rest  day. 

"  Thy  temple  is  the  arch 

Of  yon  unmeasured  sky  ; 
Thy  Sabbath,  the  stupendous  march 

Of  vast  eternity." 
"  God  rested  from  the  v^rork  that  He  had  made,  not  from  all  work.  The 
word  shobath  means  resting  from  the  woik  immediately  preceding, 
because  now  complete.  We  have  a  very  incomplete  idea  of  God's 
Sabbath,  unless  we  realize  that  He  therein  entered  upon  a  new  and 
higher  kind  of  work.  And  this  constitutes  the  clearest  and  sublim.cst 
illustration  of  what  the  true  Sabbath  is."- — Bishop  11.  JV.  IVarnji  (714). 
"*  God  fainteth  not,  neither  is  weary.'  '  My  Father  worketh  hitherto,' 
was  the  testimony  of  our  Lord  Jesus  to  the  ceaseless  activity  and 
pauseless  work  of  the  Creator  in  the  sustenance  and  government,  the 
preservation  and  ordering,  of  the  world  which  He  had  long  ago  framed 
and  fashioned.  And  yet  God  rested  and  was  refreshed  (Ex.  31  :  17). 
First  of  all,  He  rested  in  holy  satisfaction  with  the  result  of  His  crea- 
tive fiat.  But  there  was  a  second  reason  for  the  Divine  rest.  '  He 
knoweth  our  frame.'  By  Himself  resting,  Jehovah  strengthened  the 
Law  of  rest  by  the  highest  possible  sanction,  and  supplied  to  man  the 
most  effectual  motive." — yohn  Gritton,  D.D.  (718).  And  Gcd  blessed 
the  seventh  day.  Some  of  those  who  claim  that  the  Sabbath  was  not 
given  to  mankind  but  only  to  the  Jews  try  to  thrust  this  verse  out  of 
their  way  by  saying  that  this  original  Sabbath  was  sanctified  only  for 
God  ;  but. that  theory  falls  at  once  before  the  words  of  Christ,  "  The 
Sabbath  was  made  for  man.'"  Others  seek  to  crovv'd  a  wedge  of  2,500 
years  in  between  this  verse  and  the  preceding.  In  this  section  of  the 
record  of  Creation  they  would  have  us  believe  that  God  "  spake  and  it 
was  done" — centuries  afteyivard  at  Sinai.  But  this  verse  of  history 
can  not  be  made  into  prophecy  to  suit  the  exigencies  of  a  theory. 
The  consecutive  arrangement  of  the  v.'hole  record  of  Creation  shows 
that  "the  Sabbath  was  made"  at  that  time  as  the  crowning  act  of 
Creation.  "  We  do  not  owe  the  Sabbath  to  the  Jew  ;  we  received  it 
from  God.  It  was  thundered  indeed  from  Sinai  to  the  Jew,  but  it  was 
whispered  to  us  from  Paradise,  when  the  heavens  and  earth  were  fin- 
ished, and  God  blessed  the  day  of  rest." — H.  J.  Browne.  Christ  is 
*'  Lord  of  the  Sabbath"  because  He  created  it.  "  Without  Him  was 
not  anything  made  that  was  made"  (Mark  2  :  28  ;  John  1:3;  Col. 
I  :  16  ;  Heb.  i  :  2).  The  Sabbath  was  made  for  man  by  the  Son  of 
Man.  "  '  The  Sabbath  was  made  for  man  '  in  the  same  high  sense 
that  the  family  was  made  for  man  — the  two  great  unchanged  and  un- 
changeable institutions  saved  to  man  from  the  ruin  of  Paradise," — 
y.  O.  Peck,  D.D.  Marriage  and  the  Sabbath  were  the  Jacin  and 
Boaz  of  man's  Edenic  temple,  and  remain  the  two  chief  pillars  of  his 
home  to-day.  "  Why  did  God  institute  the  Sabbath  at  the  first  ?  Be- 
cause He  did  it  once,  and  the  reason  still  abides  for  the  doing  of  it, 
there  can  not  have  been  an  abrogation." — J.  T.  Dtayea,  D.D.  (714). 
"  Whether  or  not  the  Sinaitic  Sabbath  was  ordained  for  Gentile  as 
well  as  Jew,  the  original  rest  day  was  made  universal  for  the  human 
race."— /^r^/.  y.  7'.  Tiirker,  D.D.  (714).  "Can  we  think  that,  if  it 
[the  Sabbath]  was  necessary  v/hen  sin  was  not  known  in  the  world,  it 


526 


THE   SABBATH   FOR   MAN. 


is  less  necessary  now  ?" — Win.  G.  Macfic,  B.A.  "Moses  distinctly 
recognizes  this  first  and  original  appointment  and  by  it  sanctions  the 
second."  Prof.  Samuel  Lee^D.D.,  Camhrid^^c,  Eng.  (716).  Blesed 
.  .  .  saticiified.  "  To  bless  the  day  means  to  distinguish  it  from  all 
the  other  days,  and  crown  it  with  special  favor.  To  sanctify  the  day 
means  to  set  it  apart  from  a  secular  to  a  sacred  use." — E.  B.  Webl\ 
D.D.  Day.  Some  of  the  best  later  commentators — like  Dr.  Murphy 
— have  gone  back  to  the  old  theory  that  the  days  of  the  Creation  wtre 
natural  days  of  twenty-four  hours  each— finding  a  space  of  time  be- 
tween the  first  two  verses  of  Genesis  and  the  third  and  following  ones, 
long  enough  to  accommodate  the  utmost  demands  of  geology. 
"  Whatever  period  of  time  may  be  covered  by  the  word  '  day  '  in  the 
Mosaic  account  of  the  Creation,  is  immaterial  to  this  discussion,  since 
it  is  clear  that  the  sacred  writer  uses  the  period  represented  by  a  '  day,' 
having  a  definite  beginning  and  end,  '  an  evening  and  a  morning,'  as 
a  symbolism  to  represent  the  periods  of  the  divine  labor  and  rest." — 
Armilage  {']ij[).  As  the  force  of  God's  example  is  not  lost  because  we 
are  infinitely  less  than  He,  and  our  rest  infinitely  less  than  His,  so  the 
example  is  not  lost  if  our  "  day"  is  infinitely  less  than  His.  That  the 
Fourth  Commandment  was  in  force  before  its  proclamation  at  Sinai, 
Avould  be  made  probable,  even  apart  from  the  record  in  Gen.  2  :  3,  by 
the  fact  that  the  other  nine  "  words"  of  the  Decalogue  were  all  recog- 
nized in  the  period  of  Genesis  as  existing  laws,  as  is  shown  by  Dr. 
Armitage  (714)  in  the  following  paragraph  :  "  God  said  to  Abraham, 
*  I  am  the  Almighty  God  :  walk  before  me,  and  be  thou  perfect.* 
What  is  this  but  that  he  should  have  no  other  God  but  Him,  according 
to  the  First  Commandment?  When  Jacob  insisted  upon  the  removal 
of  idol  images  which  Rachel  his  wife  had  stolen  from  Laban,  had  he 
not  in  view  that  jealousy  of  Jehovah  against  idolatry,  which  the  Sec- 
ond Commandment  sets  forth  ?  The  patriarch  took  the  solemn  legal 
oath  in  the  name  of  the  Lord,  an  act  which  implies  that  reverence  for 
the  Divine  name,  which  the  Third  Commandment  enforces.  In  what 
spirit  did  the  children  of  Noah  and  /\braham  *  honor  their  father,'  but 
that  of  the  Fifth  Commandmeat  ?  The  full  animus  of  the  Sixth  Com- 
mandment is  amply  seen  in  the  treatment  of  Cain  for  the  murder  of 
his  brother.  Were  the  requisitions  of  the  Seventh  Commandment 
ever  more  devoutly  obeyed  than  by  Joseph,  in  rejecting  the  blandish- 
ments of  his  master's  wife  under  the  protest  of  '  great  wickedness  and 
sin  against  God  '  ?  When  the  same  Joseph  charged  theft  upon  bis 
brethren,  their  denial  contains  the  substance  of  the  Eighth  Command- 
ment, '  Thou  shalt  not  steal.'  Pharaoh's  reproof  to  Abraham,  for  de- 
ceiving him  in  saying  that  Sarah  his  wife  was  his  sister,  forbids  '  false 
witness,'  in  the  spirit  of  the  Ninth  Commandment  ;  and  the  discovery 
that  she  was  his  '  neighbor's  wife  '  appears  to  have  ended  his  covetous 
desire  for  her,  in  keeping  with  the  demands  of  the  Tenth." 

itfOS— Ancient  Referkncf.s  -jo  the  "  Week"  and  to  the  Sacred 
Number"  Seven."  Seep.  36.1,  (733),  (742).  The  record  in  Genesis  of 
the  primeval  origin  of  the  Sabbath  is  confirmed  (i)  By  the  early  and 
world-wide  use  of  the  "  week."  (2)  By  the  early  and  general  sacredness 
of  one  day  in  the  week  above  the  others.  (3)  By  the  early  and  world- 
wide sacredness  of  the  number  "  se7'en."  The  "  week"  is  twice  men- 
tioned in  Gen.  29  :  27,  and  divisions  of  "  seven  days"  in  Gen.  7:4;  8  : 
10-12  ;  Ex.  12  :  15,  implying  the  continuance  of  the  lime  division  insii- 


APPENDIX.  527 

tuted  in  Gen,  2  :  3.  The  record  that  Cain  and  Abel  worshipped  at  their 
altars  (literally)  "  at  the  end  of  days"  ("  in  process  of  time,"  Gen. 
4  :  3),  though  of  little  significance  alone  has  some  slight  confirmatory 
value  in  conjunction  with  these  other  references  to  measures  of  time. 
The  week  of  the  Romans  and  Greeks  at  one  time  consisted  of  eight 
days,  and  the  week  of  the  Peruvians  of  nine,  but  these  exceptions  to  the 
almost  universal  seven-day  week  of  antiquity  can  easily  be  explained 
as  arising  in  some  such  way  as  the  transient  and  exceptional  ten-day 
week  of  the  French  Revolution.  "  The  seventh  month  and  the  sev- 
enth day  of  this  month  were  held  sacred  among  the  Greeks  as  having 
been  honored  by  the  birth  of  Apollo.  The  first,  the  seventh,  the  four- 
teenth day  of  every  month,  were  also  held  as  holy  days  ;  and,  of 
these,  the  first  and  seventh  were  dedicated  to  Apollo.  The  24th,  as 
being  the  7th  counting  backward  from  the  first  of  the  next  month,  was 
also  a  holy  day  ;  so  that  something  extremely  like  a  recurring  seventh 
day  was  certainly  memorialized  by  the  Greeks." — Prof.  Samuel  Lee, 
D.D.  (716).  Wilkinson  {IManners  and  Cnsto?ns  of  Ancient  Egyptians) 
shows  that  the  week  of  seven  days  existed  in  the  earliest  times  in 
Egypt,  though  afterward  superseded  by  the  decade.  "  Weeks  are 
mentioned,  in  company  with  months,  in  some  of  the  oldest  hiero- 
glyphics ;  and,  curiously  enough,  they  are  called  uk,  which  may  be 
the  origin  of  our  own  Anglo-Saxon  word." —  Trevor  s  Ancient  Egypt, 
pp.  168,  169.  *'  The  Phoenicians  consecrated  one  day  in  seven  as 
holy." — Porphyry,  quoted  in  ^^  Lord's -day  Rescued.''^  "It  became 
evident,  as  soon  as  men  were  able  to  study  the  fundamental  notions 
of  the  Babylonians  and  Assyrians  with  the  help  of  contemporary 
documents,  that  the  number  seven  was  one  of  great  significance  to 
them.  Oppert  found  in  an  Astronomical  Tablet  a  connection  be- 
tween the  sun,  moon,  and  five  planets,  and  the  days  of  the  week. 
And  Schrader  argued  at  length  for  the  week  of  seven  days  as  original 
with  the  Babylonians.  But  still  earlier  (i86g)  George  Smith  discov- 
ered among  other  things  a  curious  religious  calendar  of  the  Assyrians, 
in  v/hich  the  7th,  14th,  igth,  21st,  and  28th  days  are  described  by  an 
idiogram  equivalent  to  suhi  or  sulmn,  meaning  rest.  The  calendar 
contains  lists  of  works  forbidden  to  be  done  on  these  days,  which  evi- 
dently correspond  to  the  Sabbath  of  the  Jews." — Prof.  L'rancis  Brvivn, 
in  Pres.  R.  Oct.  1882.  The  Chaldasan  cuneiform  inscriptions  prove 
that  the  weekly  Sabbath  was  observed  not  only  by  Ihe  Assyrians  and 
Babylonians,  but  by  the  earlier  primitive  inhabitants  of  Chaldsea  (at 
and  before  the  times  of  Terah  and  Abraham),  and  was  believed  to 
have  been  ordained  at  the  Creation.  ( Transactions  of  Sac.  of  Bib. 
ArchcEology,  vol.  v.,  p.  427  sq.;  Academy,  vol.  vi.,  p.  554  ;  Sayce,  Baby- 
lonian- Litetriiure,  p.  55,  etc.)  See  also  "  Records  of  the  Past,"  by 
Rev.  A.  H.  Sayce,  M.A.,  Vol.  7,  pp.  157-170.  Rev.  James  Johnston 
(717)  says  of  this  Assyrian  Sabbath  :  "Its  recurrence  every  seventh 
day — its  character,  '  a  day  of  rest  for  the  heart ' — its  very  name  'Sab- 
hattti  '  are  given  in  a  way  which  leaves  little  to  be  desired,  when  taken 
in  connection  with  other  testimony,  so  abundant  in  our  hands  from 
other  sources."  "  The  memory  of  the  Creation  being  performed  in 
seven  days  was  preserved,  not  only  among  the  Greeks  and  Italians, 
but  among  Celts  and  Indians,  all  of  whom  divided  their  time  into 
Aveeks." — Grotiiis,  quoted  in  "■  L.ord' s-day  Resetted.''^  Professor  Ernst 
Curtius,  the   eminent  German  Hellenist,  says  :   "  The   alternation  of 


528  THE   SABBATH   FOR   MAN. 

working  and  resting  days  appeared,  even  to  the  ancients,  as  some- 
thing so  primeval  in  its  origin,  so  indispensable,  and  so  closely  con- 
nected wilh  religion,  that  they  perceived  in  it,  not  an  innovation  of 
human  cleverness,  but  a  Divine  ordinance  ;  as  Plato  says,  *  Out  of 
pity  for  the  wretched  life  of  mortals,  the  Deity  had  arranged  days  of 
festal  recreation  and  refreshment.'  "  {Aiterthum  ttnd  Gcgeiiivart,  Ber- 
lin, 1875,  P-  148-)  "  The  week  is,  perhaps,  the  most  ancient  and  incon- 
testable monument  of  human  knowledge.  It  appears  to  point  out  a 
common  source  tvhence  that  knowledge  proceeded." — Laplace,  qtwtcd 
in  ''''The  Christian  Sabbath,"  by  Rev.  IVm.  Arvistrong.  "  There  is  no 
city,  Greek  or  barbarian,  in  which  the  custom  of  resting  on  the  seventh 
day  is  not  preserved." — Joscphtis,  in  Treatise  against  Apion,  Bk.  H. 
*'  Sunday  was  the  first  day  of  the  week  in  the  East  from  all  antiquity." 
Selden' s  Sac.  An.,  vol.  i.,  p.  221.  Among  heathen  nations  in  all  parts 
of  the  world  each  day  of  the  week  has  been  dedicated  to  one  of  the 
gods— the  first  day  of  the  week  being  always  selected  for  the  chief 
God — the  sun,  a  fact  that  can  be  reasonably  explained  only  on  the 
theory  that  that  day  was  from  the  first  considered  more  honorable  and 
sacred  than  the  rest.  Archbishop  Usher  says  of  Gen.  2  :  2,  3  :  "  The 
text  is  so  cleare  for  the  ancient  institution  of  the  Sabbath  .  .  .  that  I 
see  no  reason  in  the  earth  why  any  man  should  make  doubt  thereof  ; 
especially  considering  withal)  that  the  very  Gentiles,  both  civill  and 
barbarous,  both  ancient  and  of  latter  days,  as  it  were  by  an  universal 
kind  of  tradition  retained  the  distinction  of  the  seven  days  of  the 
week."  The  SACREDNESS  of  the  number  "  seven,"  which  is  indi- 
cated even  in  Genesis  in  4  :  15,  24  ;  7:2;  8:4;  29  :  18  ;  33  :  3  ;  41  : 
26,  is  found  also  in  all  ancient  literature.  Hesiod  calls  it  itpov  r/fiap^  "  a 
holy  day,"  and  says — 

''Ei^SojLiaT^  (VavTic  ?iafnrpov  (j>aoq  i/Xioio. 
Homer  also  styles  it  lepov  rjiiap,  and  further  characterizes  it  thus — 

'ECf^o^ov  r/fiap  erjv^  Kai  rw  rere/ieoTO  diravTa. 
Clemens  Alexandrinus,  having  quoted  these  and  other  passages  from 
old  Greek  authors,  adds,  "  The  elegies  of  Solon,  too,  intensely  deify 
the  seventh  day."  Callimachus  and  Linus  testify  in  nearly  the  same 
terms  to  the  same  belief.  Macfie,  in  "  The  Sabbath  of  the  Lord," 
adds  the  following  quotations  from  other  classic  writers  : 
Tibullus— 

Aut  ego  sum  causatus  aves  aut  omina  dira, 

Saturni  aut  sacram  me  tenuisse  diem.  " 


Ovid- 


Horace- 


Persius — 


Nee  pluvias  vites,  ncc  le  peregrina  moventur 
Sabbata,  nee  damnis  Allia  nota  suis  ; 
Quaeque  dies  redeunt  rebus  minus  apta  gerendis 
Culta  Palaestino  septima  sacra  syro. 

Hodie  tricesima  Sabbata,  vin'tu 
Curtis  Judaiis  oppedere  ? 


Labra  moves  tacitus  recutitaque  Sabbata  palles. 
And  Juvenal  ridicules  the  Jew  as  one 

Cui  septima  qiireque  fuit  lux 
Ignava  ct  a  it.x  partem  non  attigit  ullam. 
"  Almost  all  the  philosophers  and  poets  acknowledge  the  seventh  day 


APPENDIX.  529 

as  holy." — Ettselnus.  "  How  did  seven  thus  come  to  be  a  sacred  or 
perfect  number  ?  Running  back  from  it  the  scale  of  numeration, 
some  reason  may  be  discovered  why  one  of  the  previous  numbers 
might  have  been  so  dignified.  Thus,  six  is  the  double  triplet  or  triad  ; 
five  told  off  the  digits,  whence  sprung  the  decimal  notation  ;  four 
marked  the  square  ;  three  the  triangle  ;  two  terminated  the  line  ;  one 
is  the  initial  point,  the  all-combining  unit.  Each  of  these  has  more 
apparent  title  to  the  place  assigned  to  seven  than  it  can  show  ;  yet 
seven  was  the  Hebrew  '  perfect  number,'  without  any  inherent  justi- 
fying quality,  as  far  back  as  history  reaches.  .  .  .  There  is  no  ques- 
tion that  the  Jewish  week  was  counted  from  the  Sabbath,  from  the 
beginning.  It  is  reasonably  supposable  that  this  primitive  division  of 
time  into  seven  days  went  o^'er  by  tradition,  after  the  deluge,  into  the 
recollection  of  the  nations  which  were  organized  subsequently  to  the 
dispersion  at  Babel,  just  as  the  fact  of  the  deluge  itself  was  perpetu- 
ated through  nearly  the  whole  earth  in  this  way." — Prof.  J.  T. 
Tttckcr,  D.D.  "  He  who  goes  through  life  missing  the  strange  sig- 
nificance of  the  number  seven,  makes  a  serious  and  sad  mistake.  Of 
all  numerals,  this  is  prince  and  king.  Essays  to  the  amount  of  vol- 
umes have  been  written  in  theory  and  explanation  upon  it,  and  even 
Cicero  called  it  rerum  omnuim  fere  7todus,  '  the  bond  of  all  things.' 
The  simple  fact  appears  to  be  that  this  number  was  appropriated  as  a 
time-marker  at  the  earliest  stage  of  history  knowledge  of  which  re- 
mains."— //.  Af.  Dexfer,  D.D.,  in  Iniroductiow  to  Lord's-day  Res- 
cued. The  view  of  those  who  find  no  argument  for  the  primeval  Sab- 
bath and  week,  in  the  "  weeks"  and  "  sevens"  of  ancient  nations  is 
given  in  the  following  letter  from  Prof.  W.  D.  Whitney  of  Yale  Col- 
lege (Apr.  22d,  1884),  in  response  to  an  enquiry  as  to  the  opinion  of 
philologists  in  regard  to  the  significance  of  "  seven"  in  the  time  divi- 
sions of  ancient  languages  :  "  You  will  probably  find  no  general  accord 
of  philologists  upon  the  points  as  to  which  you  inquire.  There  can 
hardly  be  said  to  be  any  peculiar  prominence  of  the  number  seveti  in 
our  (Aryan)  family  ;  such  is  rather  Semitic  ;  what  there  is  m.ay  prob- 
ably be  ascribable  to  the  seven p/anefs  and  their  importance  in  sundry 
forms  of  ancient  religion.  The  division  and  count  of  time  by  periods 
is  a  restricted  phenomenon,  and  its  starting-point  and  spread  appear 
to  be  fairly  well  understood  ;  it  being  wholly  unknown,  for  example, 
to  the  ancient  Hindus,  about  all  whose  indigenous  and  primitive  insti- 
tutions we  have  quite  full  and  trustworthy  knowledge.  The  Hindus 
never  had  a  '  week,'  and  their  order  and  nomenclature  for  the  days 
in  succession,  agreeing  with  ours,  is  an  astrological  habit,  of  late  date 
(some  time  after  the  Christian  era)  and  borrowed  from  Greece." 
204 — Ex.  16  : 1-30.  See  pp.  375,  363,  (152),  (744).  Many  learned  men 
find  in  this  chapter  evidence  that  the  Sabbath  was  set  back  one  day  at 
the  Exodus.  The  argument  is  thus  given  by  Rev.  James  Johnston 
(717)  :  "  If  there  was  a  change  of  the  day  at  the  departure  from 
Egypt,  it  will  explain  the  fact  recorded  in  the  first  verse,  that  the  chil- 
dren of  Israel  made  a  day's  march  from  Elim  to  the  wilderness  of  Sin 
on  the  fifteenth  day  of  the  second  month— the  day  before  the  fall  of 
the  manna,  and  which  wovJd  be  a  Sabbath  if  there  had  been  no  change. 
The  manna  fell  on  the  i6th,  and  continued  to  fall  until  the  morning 
of  the  2ist,  six  days  ;  and  the  22d,  the  seventh  day  of  this  heavenly 
food,  was  the  Sabbath  no-w  commanded.     It  would  have  been  a  strange 


530  THE    SABBATH   FOR   MAN. 

introduction  to  a  series  of  Sabbaths  of  strict  rest  when  no  man  was  to 
move  out  of  the  camp,  either  to  gather  manna  or  sticks  to  cook  it,  if 
the  cloudy  pillar  had  led  the  whole  host  on  the  previous  Sabbath  a 
toilsome  march  from  the  wells  and  palms  of  Elim  into  an  arid  region, 
without  any  apparent  reason  of  necessity  or  mercy  to  justify  such 
toil.  It  explains  the  surprise  of  the  *  rulers  of  the  congregation  '  (ver. 
22)  at  the  people  gathering  a  double  portion,  on  the  sixth  day,  of 
manna.  They  doubtless  expected  that  the  supply  would  stop  on  the 
old  creation  Sabbath,  which  would  have  fallen  on  the  23d,  and  that 
the  people  were  to  gather  the  supply  for  that  day  on  the  sixth  day  of  the 
Creation  week.  But  the  common  people,  taking  the  command  of  Moses 
literally,  and  seeing  the  larger  provision  on  the  sixth  day  of  manna, 
which  was  only  the  fifth  of  the  original  week,  gather  a  double  portion 
that  they  may  rest  on  the  sixth  day  of  Creation  week,  which  is  hence- 
forth to  be  their  seventh  day  of  rest.  The  replv  of  Moses  is  in  har- 
mony with  this  change.  In  ver.  23  he  says,  '  Tnis  is  that  which  the 
Lord  hath  said.  To-morrow  is  the  rest  of  the  holy  Sabbath  unto  the 
Lord.'  .  .  .  The  change  of  the  day  at  the  departure  from  Egypt,  and 
the  restoration  of  the  original  day  of  rest,  as  observed  from  the  crea- 
tion, and  restored  at  the  resurrection,  will  be  rendered  clearer  by  the 
following  plan  : — 


Order  of  daj'S  as 

Days  of 

Creation 

observed  by 

the  month 

Jewish  week. 

Week. 

heathen.    • 

Ex.  14. 

6th, 

Saturday, 

15th, 

Day  of  march  from  Elim  to  Sin. 

7th; 

Sabbath, 

16th, 

ISt  Day  of  Fall  of  Manna. 

ISt, 

Monday, 

17th, 

ad, 

2d, 

Tuesday, 

18th, 

3d, 

3d, 

Wednesday, 

19th, 

4th, 

4th. 

Thursday, 

20th, 

5th 

Sth, 

Friday, 

2  ISt, 

6th, 

6th 

Saturday. 

22d, 

7th,  Manna  ceased,  now  made  the  Sab- 
bath of  the  Jews. 

7th, 

Sabbath, 

23d, 

1st  day  of  Jewish  week,  on  which 
Christ  rose,  and  thus  restored  the 
primitive  Sabbath. 

It  will  be  seen  that  the  sacred  day  of  the  Jews  was  different  from  that 
of  all  other  people,  from  China  to  the  west  of  Europe.  The  only  ex- 
ception I  know  of,  is  that  of  the  Syro-Phenicians  who,  according  to 
Porphyry,  as  quoted  by  Eusebius,  *  kept  the  seventh  as  well  as  the 
Jews.'  This  one  exception  only  confirms  the  general  rule,  as  we 
knew  that  Saturn  was  their  god,  and  was  worshipped  on  Saturday, 
which  was  also  the  day  of  Saturn,  or  Rephan  in  the  Egyptian  week. 
Was  not  this  the  occasion  of  the  Israelites  so  frequently  falling  into 
the  worship  of  that  god?  If  their  day  of  rest  was  Saturday,  it  was 
natural,  when  they  departed  from  the  true  God,  that  they  should  adopt 
the  god  worshipped  by  their  idolatrous  neighbors  the  Egyptians  and 
the  Syro-Phenicians,  on  that  day,  as  Stephen  tells  us,  they  were  in  the 
habi t  oi  do'mcr.  See  the  use  of  the  imperfect  tense  in  Acts  7  :  43-" 
See  also  (716).  It  may  be  fitting  to  subjoin,  as  showing  the  bearing 
of  this  argument  in  one  direction,  the  following  words  of  Rev.  Thomas 
B.  Brown,  a  leading  writer  of  the  Seventh-day  Baptists:  "If  our 
Sunday  Sabbatarians  will  but  show  that  the  day  whose  observance 
they  are  trying  to  promote  is  the  day  upon  which  the  Creator  rested 
from  his  work  ;  that  it  is  the  day  which  he  then  sanctified  and  blessed  ; 


APPENDIX.  531 

.  .  .  they  will  have  removed — not  every  dlfficuhy  to  be  sure,  but — a 
very  great  obstacle  to  its  being  regarded  as  holy  to  the  Lord."  If 
the  language  of  Exod.  16  should  be  considered  as  indicating  that  the 
Sabbath  was  not  familiar  to  the  Israelites,  it  would  not  disprove  its 
Edenic  origin,  for  it  might  easily  have  been  lost  in  the  intervening 
days  of  idolatry  and  slavery.  Indeed,  Exod.  5  would  seem  to  indicate 
that  Moses,  on  coming  to  his  enslaved  people  as  their  deliverer,  at 
once  endeavored  to  restore  their  neglected  Sabbath  observance,  to 
make  them  Sabbatize  (rest),  and  retire  from  the  towns  of  their  idola- 
trous masters  to  observe  their  day  of  worship.  In  any  case  this  pas- 
sage (v.  28)  proves  that  Sabbath  observance  was  a  "  Commandment  '  be- 
fore the  Decalogue  was  given  and  one  which  the  people  were  at  fault 
for  refusing  so  "  long'  to  "  keep."  On  the  benefits  of  Sabbath- keeping 
as  illustrated  by  modern  Jews  see  p.  146,  (35).  205 — The  Fourth 
CoMMANDMENi .  Exod.  20  :  8-1 1.  See  p.  s53,  (286),  (400),  (501), 
(745),  (900).  "  It  nowhere  appears  that  Moses  did  establish  a  Sabbath. 
It  only  appears  that  he  commanded  a  Sabbath  day  to  be  kept,  which 
he  sanctions  both  by  citing  an  immediate  command  from  Jehovah, 
and  by  referring  to  its  prior  establishment  by  God  Himself." — Samuel 
Lee,  D.D.  (717).  As  in  New  Yoik  State,  in  1882,  the  old  laws  were 
gathered  into  a  revised,  condensed  code,  and  reproclaim.ed  in  that 
shape,  causing  a  temporary  revival  in  the  enforcement  of  some  of 
them,  particularly  the  Sabbath  laws,  so  at  Sinai,  the  pre-existing  Ten 
Commandments  wcie  simply  codified  and  reproclaimed.  "  God  does 
not  wilfully  enact  laws  ;  He  declares  that  to  be  good  which  He  first 
sees  to  be  good.  Not  even  the  will  of  Gcd  is  the  fountain  of  authority, 
but  the  nature  of  God."—/.  T.  Diiryea,  D.D.  (714).  "The  advo- 
cates of  the  Continental  theory,  who  exclude  so  jealously  the  thought 
of  a  Divine  command  from  their  conception  of  the  Lord's-day,  do, 
almost  without  exception,  acknowledge  it  as  founded  on  a  natural  law 
of  weekly  rest.  But,  if  God  has  made  man  such  that  he  needs  the 
weekly  rest,  it  is  God's  will  surely  that  man  observe  that  rest.  And 
does  not  the  ascertained  will  of  God  constitute  Divine  law  ?" — Rev. 
W.  W.  Atterburyiii^).  "  I  hope  we  shall  not  dwell  simply  upon  the 
advantage  of  keeping  the  Sabbath,  but  that  we  shall  take  the  more 
masculine  thought,  and  say  we  will  keep  the  Sabbath  because  we 
07(ght\.o  keep  it.  Thus  saith  the  Lord,  '  Remember  the  Sabbath  day 
to  keep  it  holy.' "— y^.  McKenzie,  D.D.  (714).  "There  it  stands, 
with  nothing  to  differentiate  it  from  the  other  Commandments.  It  is 
as  strong  as  they,  or  as  weak  :  as  transitory,  or  enduring.  Have 
they  been  fulfilled  by  Jesus  ?  So  has  it.  Has  Jesus  exhausted  the 
curse  following  on  transgression  of  the  nine?  So  has  He  exhausted 
the  curse  due  to  Sabbath-breaking.  Has  the  Law-fulfiller  left  the 
other  nine  to  guide  the  feet  and  rule  the  life  of  His  people  ?  So  does 
He  leave  the  law  of  v/eekly  sacred  rest  for  like  ends.  It  stands  be- 
tween the  three  which  have  their  faces  toward  God,  and  the  six  which 
look  toward  man.  As  Jehovah's  Sabbaih,  it  binds  man  to  God  ;  and, 
as  man's  Rest  Day,  it  unites  man  with  his  fellow." — Gritton  (S18). 
Remember  the  Sabbath  day.  It  is  as  if  a  father  said  of  one  among  sev- 
eral suggestions  he  was  m.aking  to  a  son  going  out  from  his  home  for 
a  business  life  elsewhere — Now,  remember  that  especially.  Keep  it 
holy.  "  If  the  day  is  at  all  holy  time,  it  is  all  holy  time.  Compro- 
mise to-day  of  half  the  Sabbath  means  the  capture  of  the  whole  to- 


532  THE   SABBATH   FOR   MAN. 

morrow.  The  only  way  we  can  defend  the  citadel  is  to  fight  for 
the  7uhole  oi  it."—/.  0.  Peck,  D.D.  Six  days  ska  It  thou  labor.  See 
(132).  The  seventh  day  is  the  Sabbath.  See  p.  375.  Not  "  the  sev- 
enth day  of  the  week''  but  the  regularly-recurring  seventh  day  after 
six  days'  labor.  In  Numb.  29  :  31  Friday  is  called  "  the  seventh  day" 
and  the  Jewish  Sabbath  "  the  eighth  day,"  having  reference,  as  here, 
to  its  relation  to  certain  preceding  days,  not  to  its  place  in  the  week. 
So  Christ  rose  on  "  the  third  day"  as  related  to  preceding  events,  but 
on  "  the  first  day  of  the  week."  The  Commandment  has  nothing  to 
do  with  a  Saturday-Sabbath.  That  was  a  by-law  of  temporary  force 
and  so  not  put  in  the  world's  constitution.  (See  also  Numb.  6  :  9,  10  ; 
19  :  II,  12.)  In  it  thoti  shalt  not  do  any  work.  "  Abstaining  from  all 
business  connected  with  securing  the  means  of  living." — Philo. 
What  is  forbidden  is  "  thy  work"  of  the  preceding  clause.  Our  work 
is  to  give  place  to  God's.  See  p.  372,  (220),  (222).  Nor  thy  son  nor  thy 
daughter.  This  reminds  parents  that  they  are  not  to  leave  to  their 
families  "a  go-as-you-please  Sabbath."  Thy  nianservant  nor  thy 
maidservant.  "  Telling  every  servant  that  for  one  seventh  of  his  time 
he  need  not  be  a  servant." — A.  McKenzie,  D.D.  "  It  was  designed 
to  prevent  the  emancipated  Israelites  from  practising  the  hard  and 
bitter  lessons  they  had  learned  as  slaves,  on  those  who  should  after- 
ward serve  them." — Bishop  H.  IV.  IVarren  {yi^}.  Nor  thy  cattle.  A 
good  man,  who  had  peculiar  ways  of  expressing  himself,  was  return- 
ing from  church  one  summer  Sabbath,  when  he  met  a  godless  neighbor 
driving  home  a  cart  loaded  with  hay.  "  There  !  there  !"  he  suddenly 
called  out,  "  It's  broke  !  You've  run  right  over  it  !"  "  Run  over 
what?"  gasped  the  neighbor,  stopping  his  team  in  alarm.  "  The  Sab- 
bath. You've  run  over  God's  Fourth  Commandment,  and  broken  it 
all  to  pieces."  Nor  thy  stranger  that  is  ivithin  thy  gates.  See  p.  2  5  8» 
363.  For  in  six  days,  etc.  Here  Moses  distinctly  declares  that  the 
Sabbath  was  not  newly  established  by  him,  but  is  as  old  as  the  race. 
206— References  to  the  Sabbath  in  the  Pentateuch  after  the 
FIRST  RECORD  OF  THE  Decalogue.  207— Exod.  23  :  12.  May  be  re- 
freshed;  lit.  "  draw  breath."  This  verse  has  a  practical  bearing  on 
those  homes  where  the  "  strangers"  in  the  kitchen  and  the  stable  are 
kept  from  their  Sabbath  of  rest  that  the  master  and  mistress  may 
spend  the  day  in  feasting  and  riding.  See  p.  ssi-  20§ — Exod. 
31  :  12-17.  "  ^^  ^^  ^  sign,  etc."  This  would  seem  to  imply  that 
"  other  nations  had  no  Sabbath  or  that  the  Jews  had  a. peenliar  one" 
— which  could  be  explained  by  the  theory  that  the  Jewish  Sabbaih  was 
put  back  one  day  at  the  Exodus.  See  (204).  Tnt  to  death.  See  p. 
357,  (216).  Why  was  Sabbath-breaking  considered  so  great  a  wicked- 
ness ?  One  of  the  "  Sabbath  Essays"  answers  that  the  Sabbath  was 
both  a  test  and  "sign"  of  God's  kingship.  Sabbath-breaking  there- 
fore flaunted  defiance  in  the  face  of  Jehovah.  It  was  an  act  of  Dei- 
cide,  and  treasonable  in  the  highest  degree.  209 — Exod.  34  :  21, 
In  harvest  thoti  shalt  rest.  This  passage  is  in  striking  contrast  with  the 
lax  Sunday  laws  of  Constantine  (276),  which  allowed  Sunday  work  in 
harvest,  as  some  modern  courts  also  have  done  on  the  score  of 
"necessity."  See  (276).  210— Ex.  35  :  2,  3.  On  v.  2,  see  (208), 
(216),  (217),  p.  418.  This  verse  does  not  mean  cold  churches,  as  the 
Puritans  thought.  Fire  was  not  needed  in  Arabia  where  this  \yas 
uttered,  except  for  cooking.     "  No  fire"  meant  simply,  No  robbing 


APPENDIX.  533 

the  cook  of  her  Sabbath.  "  Do  not  attempt  by  the  worship  of  the 
church  to  buy  an  indulgence  for  the  revelries  of  the  dining-room.  Do 
not  make  the  social  duty  of  hospitality  override  the  Divine  duty  of 
communion  with  God." — A.  H.  Vinton,  D.D.  Of  the  Jews,  in  the 
time  of  Ferdinand  and  Isabella,  Milman  thus  speaks  :  "  They  attended 
the  services,  they  followed  the  processions,  they  listened  to  the  teach- 
ing of  the  Church  ;  but  it  was  too  evident  that  their  hearts  were  far 
away,  joining  in  the  simpler  services  of  the  synagogue  of  their 
fathers  ;  and,  in  their  secret  chambers,  the  usages  of  the  law  were 
observed  with  the  fond  stealth  of  old  attachment.  To  discover  how 
widely  Jewish  practices  still  prevailed,  nothing  was  necessary  but  to 
ascend  a  hill  on  their  Sabbath,  and  look  down  on  the  town  or  village 
below.  Scarce  half  the  chimneys  would  be  seen  to  smoke  ;  all  that 
did  not  were  evidently  those  of  the  people  who  still  feared  to  profane 
the  holy  day  by  lighting  a  fire"  (iii.,  308).  211 — Lev.  16  :  29-31. 
This  passage  shows  that  the  name  "  Sabbath"  was  applied  to  annual 
as  well  as  weekly  holy  days, —in  this  case  to  the  Day  of  Atonement. 
212 — Lev.  19  :  30.  The  same  injunction  is  repeated  in  Lev.  26  :  2. 
"  This  association  of  the  holy  day  with  the  holy  place  indicates  a  day 
sacred  to  worship.  And  yet  it  has  been  maintained,  by  some  flip- 
pantly, by  others  seriously,  that  the  Jewish  Sabbath  was  not  a  day 
specially  appointed  for  religious  worship." — E.  K.  Alden,  D.D.  The 
usual  sacrifices  were  doubled  to  indicate  that  double  worship  was  due 
on  that  day.  See  also  (213),  (221),  (227),  (232),  also  Psa.  42  :  4  ;  Neh. 
8  ;  Acts  13  :  27.  The  Feast  of  Trumpets  described  by  Nehemiah  was 
one  of  the  eight-day  feasts  of  the  Jews,  the  first  and  last  days  of  which 
were  honored  above  the  others,  being  doubtless  the  weekly  Sabbaths. 
Nehemiah  describes  the  services  of  instruction,  worship  and  charity  by 
which  these  days  were  kept.  213 — Lev.  23  :  3-39.  This  describes 
Pentecost,  which  was  to  be  celebrated  on  the  first  day  of  the  week — a 
significant  fact  when  connected  with  Acts  ii.  See  (246).  Lev.  24  :  8, 
see  I  Chron.  9  :  32.  Lev.  26  :  2,  see  (212).  214— Lev.  28  :  3,  4,  8, 
10.  The  chapter  in  which  these  passages  are  found  has  a  value  in 
Sabbath  controversies,  especially  in  connection  with  Col.  2  :  16,  as 
showing  that  there  were  not  only  Sabbath  days  of  several  kinds  (see 
on  Lev.  16  :  29),  but  also  Sabbath  years,  each  of  which  was  called  a 
"  Sabbath."  This  passage  suggests  that  Sabbath  rest  is  beneficial 
even  to  the  vegetable  and  mineral  kingdoms.  See  (51).  A  cuiious 
and  interesting  analogy  is  found  in  a  law  of  fatigue  and  refreshment 
in  iron  and  other  metals,  as  announced  by  Professor  Egleston  of  the 
Columbia  College  School  of  Mines,  New  York,  at  a  late  meeting  of 
the  American  Institute  of  Mining  Engineers  at  Montreal.  His  in- 
vestigations show,  as  he  claims,  that  iron,  etc.,  subjected  to  force  or 
heat  (as  in  machinery,  railways  etc.)  undergoes  a  change  of  deterio- 
ration, from  which  it  recovers  by  rest.  He  does  not  affirm  any  ascer- 
tained proportion  betv/een  the  amounts  or  periods  of  service  and 
recovery.  "  In  the  Hebrew  calendar  there  was  the  seventh  day  point- 
ing onward  to  the  seventh  week,  the  seventh  week  to  the  seventh 
month,  the  seventh  month  to  the  seventh  year,  the  seventh  year  to  the 
seventh  year  of  years,  which  introduced  the  Jubilee  ;  each  Sabbatic 
period  thus  conducting  to  a  larger,  and  all  seeming  designed  to  carry  the 
thoughts  on  to  some  final  era  of  blessed  fruition  and  release,  as  the  suc- 
cessive barrels  of  a  telescope  conduct  the  vision  onv/ard  to  a  star."— ^. 


534  THE   SABBATH   FOR    MAN. 

y.  Gordon,  D.D.  215 — Lev.  26  :  34,  35.  43.  These  verses  are  among 
the  threatenings  of  God  as  to  what  would  come  upon  His  people  if  they 
would  not  "  do  His  commandments"  (v,  14).  If  they  would  not  keep 
His  Sabbaths  in  the  Land  of  Promise,  they  should  be  expelled  from  it, 
and  the  land  at  least  should  keep  its  Sabbaths.  See  (214).  216 — 
Numb.  15  :  32-36.  See  (20S).  He  v/as  gathering  sticks  not  to  pro- 
tect himself  against  cold,  but  to  prepare  a  Sunday  feast,  which 
was  a  great  crime  because  a  direct  disobedience  to  the  great  God. 
This  is  one  of  God'' s  decisions  that  has  in  \l principles  applying  to-day. 
Cf.  Exod.  16  :  23  ;  35  :  2,  3  :  "  God  has  never  commanded  that  the 
Sabbath  be  a  fast-day  ;  nor  would  it  be  proper  so  to  observe  it.  But 
let  us  not  run  to  the  other  extreme.  This  is  important,  because  sump- 
tuous feasting  produces  drov\rsiness  in  religious  exercises  ;  because,  as 
far  as  possible,  servants  should  be  relieved  from  labor,  and  have  an 
opportunity  of  going  to  the  house  of  God  ;  and  because,  in  such  feasts 
we  are  too  apt  to  seek  the  presence  of  others,  who  could  better  keep 
the  Sabbath  at  home"  See  (210).  2If — Numb.  28  :  9,  10.  This 
passage  mentions  one  of  the  many  temporary  elements  of  the  Sabbath 
which  applied  to  Jews  only,  and  to  them  only  for  a  limited  period. 
See  p.  3G7  ;  also  i  Chron.  23  :  31  ;  2  Chron.  2:4;  8  :  13  ;  Ezek. 
45  :  17.  21  § — Deut.  5  :  12-15.  "  If  to  the  original  reason  for  ob- 
serving the  Sabbath,  God  was  pleased  to  add  another  when,  *  through 
a  mighty  hand  by  an  outstretched  arm,'  He  brought  His  people  from 
the  house  of  bondage,  why  might  He  not  give  a  third  when  He  freed 
them  from  the  power  of  sin  and  Hell?" — Alacfie.  See  (567).  [(235) 
should  be  studied  here  as  a  revieiv  of  the  Sabbath  in  the  Pentntevch.\ 
219 — References  to  the  Sabbath  in  the  Old  Testament,  Out- 
side OF  the  Pentateuch.  220— Josh.  6  :  12-16.  One  of  these  seven 
days  of  marching  around  Jericho  must  have  been  the  Sabbath.  Hence 
the  charge  has  been  often  made  that  Joshua  and  the  Israelites  broke 
the  Sabbath  at  God's  command.  To  this  Tcrtuliian  (2d  book  Against 
Marcion,  21)  answers  :  "  You  do  not,  however,  consider  the  law  of 
the  Sabbath  :  they  are  human  works,  not  Divine,  which  it  prohibits. 
For  it  says,  '  Six  days  shalt  thou  labor,  and  do  all  thy  work  ;  but  the 
seventh  day  is  the  Sabbath  of  the  Lord  thy  God  :  in  it  thou  shalt  not 
do  any  work.'  What  work?  Of  course  your  own.  The  conclusion 
is,  that  from  the  Sabbath  day  He  removes  those  works  which  He  had 
before  enjoined  for  the  six  days,  that  is,  your  own  works  ;  in  other 
words,  human  works  of  daily  life.  Now,  the  carrying  around  of  the 
ark  is  evidently  not  an  ordinary  daily  duty,  nor  yet  a  human  one  ;  but 
a  rare  and  a  sacred  work,  and,  as  being  then  ordered  by  the  direct 
precept  of  God,  a  divine  one.  .  .  .  Thus,  in  the  present  instance, 
there  is  a  clear  distinction  respecting  the  Sabbath's  prohibition  of 
human  labors,  not  Divine  ones.  Accordingly,  the  man  who  went  and 
gathered  sticks  on  the  Sabbath  day  was  punished  with  death.  For  it 
was  his  own  woik  which  he  did  ;  and  this  the  law  forbade.  They, 
however,  who  on  the  Sabbath  carried  the  ark  round  Jericho,  did  it 
with  impunity.  For  it  was  not  their  own  work,  but  God's,  which 
they  executed,  and  that,  too,  from  His  express  commandment." 
The  Sabbath,  is  not  mentioned  directly  in  Joshua,  Judges  or  Ruth. 
After  the  days  of  Joshua  it  was  doubtless  much  disregarded  in  the 
frequent  disorders  and  idolatries  of  Israrl,  as  in  the  later  captivity. 
Lam.  2:6;  IIos.  2:11.     224 — 2  Ki.  4  ;  23.     This  passage  Khows 


APPENDIX.  535 

plainly  that  it  was  the  custom  of  the  people  to  go  to  the  prophets  on 
the  Sabbath,  and  the  other  holy  days,  doubtless  for  religious  teaching 
and  united  worship.  See  (212).  222 — 2  Ki.  11  :  1-9.  (See  parallel 
account  in  2  Chron.  23.)  Jehoida  uses  the  priests  and  the  guard  of 
the  temple  on  the  Sabbath,  as  the  only  day  favorable  for  his  plan,  to 
dethrone  an  idolatrous  usurper  and  enthrone  the  rightful  king,  evi- 
dently on  the  principle  that  "  it  is  lawful  to  do  good  on  the  Sabbath 
day,"  and  that  one  may  do  God's  work  on  that  day,  though  he  may 
not  do  his  own.  They  crowned  the  king  by  putting  him  under  the 
uplifted  law,  and  so  could  not  have  been  either  ignorant  of  the  Fourth 
Commandment  or  indifferent  to  it.  v.  12  erase  italics.  Cf.  (220), 
(205),  p.  372.  David  had  arranged  to  have  twice  as  many  priests  and 
Levites  on  duty  on  the  Sabbath  as  on  other  days  and  also  extra 
guards— hence  Jehoida  took  that  day  as  one  that  would  double  his 
helpers.  223 — 2  Ki.  16  :  18.  By  the  "  covert"  is  probably  meant  a 
canopied  seat  in  the  temple  for  the  king  and  his  family  when  they 
attended  worship  on  the  Sabbath.  The  remainder  of  the  verse  seems 
to  Ewald  to  mean  "  altered  he  because  of  the  King  of  Assyria,"  using 
its  rich  materials  as  presents  to  this  king. — Bibk  Com. — I  Chron. 
g  :  32  ;  23  :  31  ;  2  Chron.  2:4;  8  :  13,  see  (219). — 2  Chron.  23,  see 
(222).  224—2  Chron,  36  :  21.  See  Jer.  17  :  21-27  I  Lam.  1:7; 
2:6;  see  on  Lev.  26  :  34  ;  Ezek.  22  :  8,  26  ;  23  :  38  ;  Hos.  2  :  ii. 
Chronologically  the  prophecies  of  Isaiah  and  Jeremiah  should  be 
studied  before  this  passage  and  in  connection  with  it.  The  two  rea- 
sons given  in  the  Bible  why  the  Jews  were  cast  out  of  the  promised 
land  into  the  Chaldean  captivity  are,  first.  Sabbath  desecration  (Jer. 
17-27  ;  Ezek.  22  :  8,  26),  and,  second,  not  emancipating  their  slaves 
as  God  commanded  (Jer.  34  :  12).  The  former  reason  had  shut  out  of 
the  land  of  promise  the  generation  that  Moses  led  out  of  Egypt.  (Ezek. 
20  :  12-24.) — Neh.  8,  see  (212). — Neh.  9  :  14,  see  (204).  225 — Neh. 
10  :  29,  31-33.  This  passage  affords  a  Bible  precedent  for  the  Lord's- 
day  Rest  Association  of  London,  which  seeks  to  pledge  people  against 
Sunday  buying  ;  and  also  for  the  Anti-Sunday-Travelling  Union  of 
the  same  city,  whose  pledge  is  against  Sundaj'-  traveling  ;  and  also  for 
subscriptions  to  promote  Sabbath  observance.  226 — Neh.  13  :  15-22. 
See  p.  123.  It  has  been  pointed  out  that  this  was  Nehemiah's  course  : 
First — He  protested  against  the  desecration  of  the  day.  Second — He 
laid  the  responsibility  upon  the  leading  citizens.  Third — He  pointed 
out  the  inevitable  consequences.  Fourth — He  used  what  povv'er  he 
had  to  put  a  stop  to  the  evil.  Fifth — He  did  not  stop  with  a  single 
effort,  but  kept  at  it.  Sixth — He  laid  upon  the  Christian  men  of  the 
community  the  charge  of  preserving  the  Sabbath  inviolate. — Job  i  :  2, 
4-6  ;  2  :  13  ;  42  :  8,  see  (203). — Psa.  42  :  4,  see  (212).  227 — Psa.  92,  "  A 
Psalm  or  Song  for  the  Sabbath  Day:'  See  (212).  22§— Psa.  118  :  17, 
22-24.  As  vv.  17,  22,  23  are  in  the  New  Testament  declared  to  be 
fulfilled  in  Christ's  resurrection  (Acts  4:11),  it  certainly  is  not  fanci- 
ful to  find  a  fulfilment  of  v.  24  in  the  ''  die  Dominico  resurrexiotiis'* 
(Tertullian),  the  Lord's-day  of  the  resurrection,  which  the  Lord  of  the 
Sabbath  has  "  made"  the  Christian  Sabbath  and  in  which  the  Chris- 
tian Church  everywhere  has  learned  to  rejoice  and  be  glad.  229 — 
Isa.  I  :  13,  14.  *'  Although  he  has  expressed  an  aversion  of  Sabbaths, 
by  calling  them  *  your  Sabbaths,'  reckoning  them  as  men's  Sabbaths, 
not  His  own,  because  they  were  celebrated  without  the  fear  of  God  by 


53^  THE   SABBATH    FOR   MAN. 

a  people  full  of  Iniquities,  and  loving  God  *  with  the  lip,  not  the  heart,* 
He  has  yet  put  His  own  Sabbaths  (those,  that  is,  which  were  kept  ac- 
cording to  His  prescription)  in  a  different  position  ;  for  by  the  same 
prophet,  in  a  later  passage.  He  declares  them  to  be  '  true,  delightful, 
and  inviolable.'"  (Isa,  58  :  13  ;  56  :  2.)—Terhdlian,  Bk.  4,  ch.  12. 
Never  once  does  God  intimate  that  He  has  given  the  Sabbath  exclu- 
sively to  the  Jews,  but  He  often  calls  the  day  "  My  Sabbath,"  "  My 
holy  day."  The  only  Sabbaths  to  which,  in  speaking  to  the  Jews,  He 
applies  the  term  "  your"  as  Jewish  Sabbaths  exclusively,  are  the  god- 
less Sabbaths  of  their  times  of  apostasy.  True  Sabbaths  are  God's 
and  man's.  (Exod.  31  :  13  ;  Mark  2  :  27).  Sec  on  (230),  (232).  230 — 
Isa.  56  :  1-7  (cf.  Ezek.  46  :  1-12).  See  p.  365.  This  prophecy  has 
been  fulfilled  in  the  ceasing  of  the  distinction  between  Jews  and  Gen- 
tiles, and  the  continuance  of  the  Sabbath  "  for  all  people,"  **  for  all 
flesh"  (66  :  23),  "  for  man"  (Mark  2  :  27).  231— Isa.  58  :  13,  14. 
Turn  away.  "  The  Sabbath  is  spoken  of  as  hallowed  ground  from 
which  the  busy  foot  is  to  turn  away." — Bible  Com.  From  doing  thy 
pleasure.  A  little  boy  only  nine  years  of  age,  who  had  been  taught  to 
love  and  honor  the  Sabbath,  was  staying  at  a  nobleman's  castle  with 
his  parents.  A  number  of  gentlemen  were  also  staying  there,  and 
they  were  discussing  how  they  should  spend  the  Sabbath.  They  were 
bent  on  spending  it  in  pleasure,  and  several  amusements  were  pro- 
posed, but  at  last  it  was  decided  on  having  a  day's  "  ferreting."  The 
little  fellow  heard  it  all  with  sorrow  and  indignation,  and  at  last  he 
could  stand  it  no  longer,  and  he  stood  up  before  his  father,  and  Lord 

,  and  all  the  company,  and  said  : 

"  '  One  day  belongs  to  God  alone. 

He  chooses  Sunday  for  His  own  ; 

And  we  must  neither  work  v\ox play 

On  God's  most  holy  Sabbath  day ' — 
and   that's  'ferreting,'  gentlemen!"      "1    have   stood   on    the  wharf 
when  the  steamboat  came  back  on  Sunday  night,  and  have  seen  tired 
and  sweltering  mothers,  irritated  and  intoxicated  men,  and  little  chil- 
dren dragged  by  the  arm  across  the  pavement  ;  and  I  have  said,  '  Is 
this  the   infidel's  way  of  giving  rest,  communion  with  nature,  and 
spontaneous  religiousness,  to  the  people  ? '     Give  me  the  Sabbath  of 
my  father.     Let  me  go  hushed  from  the  house  of  God,  with  the  music 
ringing  in  my  soul  and  the  benediction  warm  upon  my  heart,  to  the 
pillow  where  in  holy  restfulness  and  peace  I  say  : 
'  Now  I  lay  me  down  to  sleep, 
I  pray  thee,  Lord,  my  soul  to  keep.'  " 

J.  T.  Durvea,  D.D. 
*'  The  Sabbath  observance  required  by  the  text  is  twofold  :  i.  To  ab- 
stain from  secular  labor  and  amusement.  2.  To  interest  one's  self  in 
some  form  of  religious  truth  or  duty." — Lyman  Abott,  D.D.  The 
Sabbath  a  delight.  See  p.  478.  "  Heaven  once  a  week."  "  Welcome, 
sweet  day  of  rest."  *'  If  this  is  not  Heaven  upon  earth  surely  it  is 
the  road  to  Heaven  above." — Philip  Henry. 
"  One  day  amid  the  place, 

Where  my  dear  Lord  hath  been. 
Is  sweeter  than  ten  thousand  days 

Of  pleasurable  sin." 
"  The  man  v/lio  finds  no  delight  in  dropping  for  a  few  hours  the  secu- 


APPENDIX.  537 

lar  cares  and  even  amusements  of  the  week,  and  does  not  seize  with 
somewhat  of  avidity  the  opportunity  of  cultivating  his  soul,  kindling 
his  hopes,  and  acquiring  knowledge  of  God's  truth,  shows  the  un- 
doubted need  of  even  the  most  startling  truths  he  might  hear  on  the 
Lcrd's-day." — Ly7nan  Abbott,  D.D.  "  Our  Puritan  fathers,  so  often 
regarded  as  cold  and  stern  men,  knew  the  joy  of  the  Lord's-day. 
Hear  Thomas  Shepard  :  '  We  are  to  abstain  from  all  servile  work, 
not  so  much  in  regard  of  the  bare  abstinence  from  work,  but  that, 
having  no  work  of  our  own  to  mind  or  do,  we  might  be  wholly  taken 
up  with  God's  work,  being  wholly  taken  off  from  our  own  that  He 
may  speak  with  us,  and  reveal  Himself  more  fully  and  familiarly  to 
us  (as  friends  do  when  they  get  alone),  having  called  and  carried  us 
out  of  the  noise  and  crowd  of  all  v/orldly  occasions  and  things.  .  .  . 
Such  is  the  overflowing  and  abundant  love  of  a  blessed  God,  that  it 
will  have  some  special  times  of  special  fellowship  and  sweetest  mutual 
embracings.'  "  (714).  See  last  part  of  (94).  Also  Pres.  R.  Oct.  or 
Nov.  1S84.  Ho77or  Him,  not  doutg  thine  o'vn  ivays.  This  passage, 
which  has  nothing  in  it  local  or  transitory,  and  therefore  expresses 
God's  will  in  regard  to  the  Sabbath-keeping  of  modern  Gentiles,  as 
well  as  ancient  Jews,  most  clearly  requires  those  who  would  honor 
God  to  abstain  on  Sunday  from  all  worldly  occupations,  labor,  busi- 
ness, amusements,  traveling,  visiting,  secular  conversation,  reading 
Sunday  newspapers,  etc.  Then  shalt  ihoti  delight.  The  worldly  man 
says  of  a  day  from  which  the  above  are  shut  out,  "  What  a  blue  day  !" 
Nay,  it  is  a  day  of  delight  in  communion  with  God,  to  those  who  love 
Plim,  a  day  not  to  ''tide''  for  pleasure,  but  "to  ride  on  the  high 
places  of  the  earth" — a  day  to  lay  the  foundations  of  prosperity  for  two 
worlds  by  physical  rest,  mental  improvement,  social  fellowships  and 
spiritual  culture.  Said  a  preacher  to  a  railroad  man,  after  quoting 
these  words  of  Isaiah  in  favor  of  Sabbath-keeping,  "  Colonel,  I  think 
there  are  dividends  in  it."  Sabbath-keeping  nations  and  individuals 
have  proved  it.  Cf.  Jer.  17  :  21-27.  232 — Isa.  66  :  23.  See  (230). 
The  Christian  Church  of  all  nations  to-day  observes  the  "  new  moons" 
of  Passover  and  Pentecost,  and  the  weekly  Sabbath. 
"  Oh  !  let  me  take  Thee  at  the  bound. 

Leaping  with  Thee  from  seven  to  seven, 
Till  that  we  both,  being  tossed  from  earth. 

Fly  hand  in  hand  to  Heaven." — George  Hethert. 
2SS — Jer.  17  :  21-27.  See  p.  s68,  (224).  The  Pharisees  of  Christ's 
day,  in  their  hair-splitting  attempts  to  keep  this  law  against  bearing 
burdens  on  the  Sabbath,  broke  it,  as  Jesus  declared,  "  by  laying  heavy 
but  dens  and  grievous  to  be  borne"  upon  their  own  shoulders  and 
upon  others  in  the  shape  of  petty  rules.  "  They  decided  that  men 
might  wear  shoes  not  nailed,  as  a  protection  for  their  feet,  but  that 
nailed  shoes  were  a  burden,  and  he  who  had  only  such  must  go  bare- 
foot. They  might  not  carry  a  fan  to  drive  away  flies,  for  that  would 
be  a  burden.  A  handkerchief  might  be  worn  as  a  girdle,  or  pinned  to 
any  part  of  one's  apparel,  and  so  be  a  garment  ;  but,  if  loose  in  the 
pocket,  it  was  a  forbidden  burden."  Such  rules  are  not  at  all  implied 
in  Jeremiah's  law,  which  was  directed  against  Sunday  deliveries  of 
merchandise,  and  work  by  carriers  for  gain.  The  principle  of  the  law 
applies  to-day.  The  Sabbath  is  a  day  for  removing  burdens,  by  heal- 
ing, by  charity,  by  the  lav/  of  general  rest,  most  of  all  by  prayer. 


538  THE   SABBATH   FOR   MAN. 

234— Lam.  i  :  7  ;  2  :  6.  See  (224).  Mock  at  her  Sabbaths.  "  The 
cessaiion  from  labor  every  seventh  day  by  the  Jews  struck  foreigners 
as  something  strange,  and  provoked  their  ridicule." — Bibte  Com. 
Sabbaths  forgotten.  See  (204),  (220).  235— Ezek.  20  :  12-24.  The 
chief  act  of  high  treason  for  v/hich  the  generation  that  Moses  led  out 
of  Egypt  were  shut  out  of  Canaan  is  here  repeatedly  stated — "  They 
polluted  ray  Sabbaths."  "  They  could  not  enter  in  because  of  unbe- 
lief," says  the  author  of  Hebrews,  but  that  unbelief  was  shown  chiefly 
in  trifling  with  God's  command,  "  Hallow  my  Sabbaths."  230 — 
Ezek.  22  :  8,  26.  Note  that  one  reason  for  the  national  ruin  of  the 
Jews  was  that  "  the  priests  hid  their  eyes  from  God's  Sabbaths," 
not  rebuking  its  desecration  either  by  word  or  example.  See  Ezek. 
44  :  24,  (224),  (180). — Ezek.  23  :  38,  see  (224). — Ezek.  44  :  24,  see 
(236). — Ezek.  45  :  17  ;  46  :  1-12,  see  (217). — Hos.  2:11,  see  (204), 
(220),  (224),  23T— Amos  8  :  5.  This  is  a  vivid  picture  of  the 
impatience  of  gold  worshippers  in  having  to  forego  even  for  one  day 
in  the  week  their  speculations  in  corn  and  wheat,  v/ith  an  intimation 
that  neglecting  the  Sabbath  leads  to  short  measure  and  over-charging 
and  other  "  deceits,"  which  finds  its  fulfilment  in  the  notorious  dis- 
honesties of  every  Sabbathless  avocation.  See  p.  331.  238 — Refer- 
ences to  the  Sabbath  in  the  Gospels.  See  p.  36b,  376,  (750).  239 — 
Matt.  12  :  1-13  (parallel  passages  :  Mark  2  :  23-38  ;  Luke  6  :  i-ii). 
This  incident  should  be  studied  in  connection  with  the  other  miracles 
and  conversations  by  which  Christ  as  Lord  of  the  Sabbath  showed, 
1st,  that  works  of  necessity  had  always  been  allowable  on  the  Sabbath 
(Matt.  12  :  1-8,  plucking  wheat  to  satisfy  hunger  ;  Luke  13  :  15,  wa- 
tering cattle)  ;  2d,  that  works  of  religion  had  ahvays  been  not  only 
allowed  but  enjoined  (Malt.  12  :  5,  6,  temple  work  ;  Luke  14  :  1-6, 
visiting  for  religious  conversation  ;  John  7  :  23,  circumcision  as  a  re- 
ligious work  allowed  on  the  Sabbath)  ;  3d,  that  works  of  mercy  had 
ahvays  been  not  only  permissible,  but  obligatory  (Matt.  12  :  9-13, 
■withered  hand  healed  ;  Mark  21  :  1-3,  healing  of  demoniac  and  Peter's 
v/ife's  mother  ;  Luke  13  :  10-17,  woman  with  infirmity  cured  ;  Luke 
14  :  i-C,  dropsy  cured  ;  John  5  :  1-17,  impotent  man  healed  ;  John 
9  :  1-16,  blind  man  healed).  See  p.  372,  (205),  (245).  "  The 
broad  principle  of  abstinence  from  labor,  however  it  was  caricatured 
in  the  later  Jewish  practice,  v/as  itself  a  sacred  principle,  and  it  passed 
on  as  such  into  the  Christian  observance  of  the  Lord's-day."  —  Canon 
JJddon.  "  The  miracles  were  all  spontaneous,  except  that  wrought  in 
Peter's  house  ;  none  of  the  cases  were  urgent  ;  and  He  did  Himself, 
or  bade  the  healed  do,  what  was  sure  to  offend  the  Pharisees."  — 
Macfic.  "  Notice  the  principles  which  Jesus  laid  down  in  these  con- 
troversies :  '  I  will  have  mercy  and  not  sacrifice.'  '  The  Son  of  Man 
is  Lord  even  of  the  Sabbath  day.'  '  The  Sabbath  was  made  for  man, 
and  not  man  for  the  Sabbath.'  '  It  is  lawful  to  do  good  on  the  Sab- 
bath day.'  *  My  Father  wcrketh  hitherto,  and  I  work.'  " — Gritton. 
yes  US  went  on  the  Sabbath  day  through  the  cornfields,  i.e.  wheat  fields. 
We  loo  may  walk  through  the  fields  on  the  Sabbath  in  the  footprints 
of  Christ,  ?[/ we  are  on  missions  of  charity.  The  Sabbath  is  not  best 
observed  by  staying  in-doors  when  we  can  be  out  of  doors  on  errands 
of  mercy.  Began  to  pluck  ears  of  corn,  i.e.  heads  of  wheat.  This  was 
allowable  (Deut.  23  :  24,  25).  The  criticism  of  ihe  Jews  was  that  this 
"  harvesting,"  as  their  casuistry  construed  it,  was  dene  on  the  Sab- 


APPENDIX.  539 

bath.  The  disciples  should  rather  have  been  commended  for  content- 
ing themselves  v/ith  so  plain  a  lunch  that  kept  no  cook  from  church. 
See  (207),  Have  ye  not  read.  Christ  shov/s  that  the  act  cf  His  disci- 
ples was  peimissible  (i)  as  a  work  of  necessity  (vv.  1-4)  analogous  to 
an  act  of  David  which  all  sanctioned  ;  (2)  as  a  woik  of  leligion,  analo- 
gous to  the  service  of  the  priests  in  the  temple,  since  the  disciples 
were  in  the  service  of  One  greater  than  the  temple  (v.  5,  6)  ;  (3)  as  a 
work  of  "mercy  '  to  themselves  in  their  hunger  (v.  7,  8).  To  give 
futther  illustration  of  the  fact  that  works  of  mercy  are  appropriate  to 
the  Sabbath  He  goes  to  the  synagogue  and  heals  a  sick  man.  Accord- 
ing to  the  rabbins,  it  was  unlawful  to  do  any  doctoring  on  the  Sabbath. 
See  33-r,  203.  Christ  replied  to  those  who  criticised  His  work  of  m.ercy 
lor  a  vian  by  referring  to  the  fact  that  even  their  own  perverse  casuis- 
try allowed  works  of  mercy  for  animals.  "  Judaism  of  Christ's  lime 
allowed  an  ox  to  be  taken  out  of  a  pit  on  the  Sabbath,  but  later  Juda- 
ism would  not  allow  this  unless  the  ox  was  likely  to  perish  by  waiting 
until  the  morrow." — Hoi'cy.  One  of  the  chief  errors  of  the  Pharisees 
is  still  continued  by  those  who  make  it  an  "  empty  day."  See  p.  jsc. 
It  is  lawful  to  do  good  on  the  Sabbath  day.  The  Son  of  Man  is 
Lord  even  of  the  Sabbath  day.  See  (202).  240— Matt.  17  :  1-8. 
''After  six  days. ^'  Does  not  everything  tiuly  religious  happen  after 
six  days  ?  Is  there  a  m.easure,  or  a  subtle  poetry  in  time  ?  The  Lord 
rested  the  seventh  day — and  the  Lord  was  metamorphosed  on  the  sev- 
enth da)-.  Luke  has  "  alter  eight  days."  It  is  the  same  thing — the 
two  days  arc  counted  which  began  and  ended.  After  six  days  we 
need  something  ;  after  six  days'  toil  and  weariness,  exhausted  in 
strength,  cast  down  in  spirit,  and  struck  by  a  thousand  crossing  daits, 
we  require  protection,  security,  revelation,  uplifting,  an  experience 
and  gladness  of  other  worlds.  —  Jos.  Parker,  D.D.,  in  ''Ihe  Inner 
Life  of  Christ.''  241— Matt.  24  :  20.  See  p.  372.  242— Matt. 
28  :  i-Q.  See  pp.  37c,  378,  (145),  Gilfillan  (703),  pp.63,  152.  (Parallel 
passages,  Mark  16  :  1-13  ;  Luke  24  :  1-43  ;  John  20  :  1,  11-29.) 
"  Every  Lord's-day  is  a  true  Christian's  Easter  Day." — Philip  Henry. 
"  The  first  day  of  the  week  becomes  henceforth  the  Christian  Sabbath, 
because  on  that  day  the  Lord  Jesus  entered  into  the  redemption  rest, 
even  as  the  Father  on  the  seventh  day  had  entered  into  the  Creation 
rest.  Very  plainly  is  this  set  forth  in  Heb.  4  :  10." — Pev.  A.  f.  Gor- 
don. "  This  day  does  not  necessarily  cease  to  be  the  Sabbath  because 
it  is  something  more.  A  diadem  does  not  cease  to  be  a  diadem  be- 
cause there  is  added  to  it  another  priceless  gem." — Grittcn.  "  Cer- 
tainly, if  the  material  creation  merited  a  memorial,  still  more  the 
moral  ;  if  the  temporal  deliverance  of  a  single  nation  deserved  to 
have  an  institution  enacted  in  its  honor,  incalculably  more  the  spiritual 
and  eternal  salvation  of  a  multitude  no  man  can  number." — P.  H. 
HoTvard,  in  tract  on  The  Christiaii  vs.  Seventh-day  Sabbath.  The 
central  thought  of  the  Lord's-day  is  not  "  rest  and  recreation,"  but 
rest  and  resurrection.  243 — References  to  the  Sabbath  in 
Mark.  Mark  l  :  21-34.  On  the  Sabbath  day  He  entered  into  the  syna- 
gogue. The  gospels  by  many  such  references  as  this  indicate  that 
Christ  was  from  boyhood  and  to  His  death  a  regular  attendant  at  the 
Sabbath  services  of  the  synagogue.  See  Malt.  12  :  g  ;  Mark  3:1; 
6:2;  Luke  4  :  16,  31. — Mark  2  :  23-28  ;  3  :  1-6.  "  The  Sabbath  7c-as 
made  fonnan.'"     "But  the  Sabbath  was  not  made /^  man."— /i.  J, 


540  THE   SABBATH    FOR   MAN. 

Gordon,  D.D.  See  (202),  366,  371,  350,  22,  8,  5.  3,  2.  "  Exodus 
(20  :  11)  assigns  as  a  reason  for  Sabbath  observance  God's  rest- 
ing on  the  seventh  day  ;  Deuteronomy  assigns  as  a  reason  the  deliv- 
erance of  the  children  of  Israel  from  Egypt  (5  ;  15).  The  underlying 
reason  is  stated  by  Christ — ■'  the  Sabbath  was  made  for  man.'  "  — 
Lyman  Abbott,  D.D.  "  '  I  know  that  this  Bible  is  God's  book,'  said 
Arthur  Hallam,  '  because  it  is  man's  book  ;  because  it  fits  into  every 
turn  and  fold  of  the  human  heart.'  And  so  we  may  say  in  regard  to 
God's  day.  The  highest  proof  of  its  divinity  is  its  humanity." — Sab- 
bath Essays  (714).  The  Sabbath  is  not  a  tax  from  man,  but  a  gift/<:;r 
man. — Mark6  :  2,  see  on  i  :  2i.^Mark  15  :  42,  "  the  Preparation,"  see 
Luke  23  :  54  ;  John  19  :  31.  See  pp.  op,  418,  (290). — Mark  16  :  1-13, 
see  (242).  244 — Rilferences  to  the  Sabbath  in  Luke.  Luke 
4  :  16-31,  see  (243). — Luke  6  :  i-ii  ;  Luke  13  :  10-17.  see  (233),  (239). 
His  adversaries  ivere  put  to  shame:  .  .  .  all  the  imdtitude  rejoiced. 
Christ  not  only  delivered  the  sick  from  the  burden  of  disease,  but  also 
the  well  from  the  burdensome  rabbinical  laws. — Luke  14  :  1-6.  Jesus 
■went  out  to  dine  on  the  Sabbath,  but  mark  the  table  talk — not  of  poli- 
tics or  pleasure  or  profits,  but  of  God  and  the  soul— resembling  one  of 
the  Sabbath  morning  "  Free  breakfasts"  of  Edinburgh,  Glasgow,  Dub- 
lin and  Philadelphia,  which  are  for  the  gospel,  not  for  gossip,  more 
than  the  Sunday  dinner  parties  of  to-day,  which  follow  Christ's  example 
only  in  putting  food  into  the  mouth,  not  in  what  comes  out  of  it.  The 
Sunday  Breakfast  Association  of  Philadelphia  in  five  years  have  break- 
fasted 37,8g3  persons,  of  whom  6,000  have  signed  the  total  abstinence 
pledge  in  the  religious  services  that  follow  each  meal.  "  Jesus  visited 
people  on  Sunday,  To  Him  there  was  but  one  day  in  the  week,  a 
Sabbath  seven  days  long.  He  was  the  Sabbath  day.  ...  If  we  had 
Christ's  fulness  of  God-head,  Christ's  fulness  of  wisdom,  we  might  use 
opportuniiies  as  He  used  them  ;  but  seeing  that  we  are  limited  in  our 
adaptation,  proscribed  in  eveiy  faculty,  peccable  through  and  through, 
always  walking  upon  the  brink  of  a  great  possible  apostasy,  it  behoves 
us  to  be  very  careful  and  to  watch  ourselves  with  exacting  and  painful 
criticism." — yoseph  Parker,  in  Christian  World  Pulpit,  London,  Apr. 
it)th,  1884. — Luke  23  :  54-56.  Note  that  v.  56  shows  that  the  most 
intimate  friends  of  Jesus  did  not  understand  that  He  had  emancipated 
them  from  obligation  to  rest  on  the  Sabbath  "  according  to  the  Com- 
niandment. "  Of  course  this  resting  was  on  Saturday.  The  new 
Christian  Sabbath  was  to  have  its  beginning  on  the  morrow.  Need- 
less Sunday  funerals  are  rebuked  by  the  example  of  these  holy  women. 
Even  the  last  offices  for  the  dead  Christ  were  not  allowed  to  break  the 
rest  of  the  Sabbath,  as  they  could  be  done  as  well  on  the  morrow. — 
Luke  24  :  1-43,  see  (242).  245 — References  to  the  Sabbath  in 
John.  John  5  :  1-17,  see  (233),  (239).  Aly  Father  worketh  up  till 
now  and  I  work.  Jesus  reminds  us  that  Divine  work  goes  on  unceas- 
ingly, on  the  Sabbath  as  on  other  days.  What  is  forbidden  on  the 
Sabbath  is  human  work  for  pleasure  or  gain.  We  are  not  only 
allowed  but  enjoined  by  both  the  precepts  and  practice  of  Christ  to 
share  in  God's  work  of  religion  and  charity  on  His  day.  See  (205). 
"  What  a  blessed  proof  of  our  tireless  immortality,  that  the  rest  of  the 
spirit  is  exercise  !  Love  brings  no  weariness.  Blessed  adoration 
knows  no  fatigue.  Purified  spirits  above  continually  do  cry,  '  Holy, 
holy,  holy!'" — Sabbath  Essays  (714).     In  Heaven  "Sabbaths  have 


APPENDIX.  541 

no  end  "  because  Divine  work  is  itself  rest.  Even  on  earth  this  is  so 
in  a  degree.  "  Take  my  yoke  upon  you,"  said  Christ,  "  and  ye  shall 
find' rest  unto  3'our  souls."  Sunday  idlers  find  themselves  less  rested 
on  Monday  than  Christian  workers,  p.  209.  God's  endless  Sabbath 
(Gen.  2  :  3,  cf.  I  :  31)  and  Paul's  words  about  those  who  "  distinguish 
every  day  "  (Rom.  14  :  5,  6)  are  also  to  be  explored  by  the  light  which 
Christ  offers  in  that  profound  utterance  on  the  Sabbath,  "  My  Father 
worketh  hitherto  and  I  work."  Some  men  almost  confine  their  relig- 
ious activities  to  the  one  day  Divinely  appointed  for  united  worship, 
but  those  who  have  learned  to  "do  all  to  the  glory  of  God,"- — eating, 
drinking,  sleeping,  trading,  toiling,  studying, — these  keep  a  ceaseless 
Sabbath.  To  them  the  weekly  Sabbath  means,  Let  our  work  for  gain 
stop,  but  let  our  work  for  God  be  continued  and  intensified. — John 
7  :  22,  23.  Jesus  shows  that  it  is  not  work  which  is  forbidden  on  the 
Sabbath,  for  religious  work  all  admit  to  be  permissible.  The  work 
forbidden  is  "  thy  work,"  that  is,  selfish  work  for  gain.  See  (205), 
(239),  (245). — John  9  :  1-16.  See  (239).  Jesus  kept  the  Divine  Sab- 
bath of  the  Fourth  Commandment,  but  purposely  and  effectually  broke 
to. pieces  the  hufuan  but  not  humane  Sabbath  of  the  Pharisees. — John 
19  :  31,  see  on  Mark  15  :  42. — John  20  :  i,  11-29,  see  (242).  "  It  is 
worthy  of  notice  with  what  particularity  the  Apostle  John,  in  his  Gos- 
pel, marks  the  appearance  of  Jesus  to  His  disciples  not  only  on  the 
day  of  His  Resurrection,  but  also  '  after  eight  days,'— that  is,  on  the 
first  day  of  the  week  ;  and  how  carefully  the  Apostle  also  records  that 
'  on  the  same  day,'  or  '  that  day,'^ — i.e.,  the  day  when  He  rose, — '  be- 
ing the  first  of  the  week,'  Jesus  breathed  on  His  disciples,  and  said  to 
them  :  'Receive  ye  the  Holy  Ghost.'  " — Prof.  E.  C.  Smith.  See  Gilfillan 
(703),  p.  302,  as  to  honors  bestowed  on  "  eighth  day"  by  Old  Test.,  as 
if  in  preparation  for  the  Lord's-day.  246 — References  to  the  Sab- 
bath IN  THE  Acts. — Acts  i  :  1-12.  commandrnents,  sec  376.  take^i  tip. 
Phelps  (792),  p.  120,  gives  reasons  for  believing  the  ascension  occurred 
on  the  first  day  of  the  week — "  forty  days"  in  round  numbers,  i.e., 
six  Sabbaths  after  the  resurrection.  See  (145).  A  Sabbath  day's  jour- 
ney. About  equal  to  an  English  mile.  Not  a  Mosaic  enactment,  but 
a  Rabbinical  tradition  based  on  Exod.  16  :  29,  compared  with  the  space 
left  between  the  Ark  and  the  people,  Josh.  3  :  4,  and  with  the  distance 
between  the  centre  and  the  outermost  verge  of  a  Levitical  city,  Numb. 
35  :4.  5- — Acts  2.  See  (213),  (145),  pp.  478,  480. — Acts  13  :  14.  See 
p.  377.  This  is  but  one  of  many  passages  where  the  Apostles  and  other 
Christian  preachers  are  said  to  have  gone  to  the  synagogue  or  some 
other  place  of  worship  on  the  Sabbath  day.  But  7th  day  Christians 
can  make  nothing  of  this  but  an  illustration  of  Paul's  words,  "  To  the 
Jew  I  became  as  a  Jew  that  I  m.ight  gain  the  Jew."  See  Acts 
13  :  42-44  ;  16  :  13  ;  17  :  2.— Acts  13  :  27.  See  (212). — Acts  13  :  42-44 
See  on  13  :  14. — Acts  15  :  1-29.  This  passage  is  often  cited  to  prove 
ihat  Sabbath  observance  was  not  in  Apostolic  days  one  of  the  "  neces- 
sary things,"  as  it  is  not  here  enumerated  in  a  list  of  such  things; 
but  it  is  sufficient  to  ansvv'er  that  this  list  referred  only  to  questions 
then  in  debate,  and  omitted  not  only  the  Fourth  but  all  the  other 
Commandments  except  the  Seventh.  If  it  proves  the  Sabbath 
no  longer  binding  it  proves  the  same  of  the  laws  against  theft  and 
murder.  On  v.  21,  see  (212).^ — Acts  16  :  13  ;  17  :  2  ;  18  :  4.  See  on 
13  :  14. — Acts  20  :  O-ii.     See  p.  376.     "  Unless  the  first  day  of  the 


542  THE   SABBATH   FOR   MAN. 

week  had  been  already  the  stated  day  of  Christian  assembling,  St. 
Luke's  narrative  would  have  run  thus,  '  On  the  last  day  of  Paul's  staj^ 
he  called  the  disciples  together  to  break  bread,  and  preached  unto 
them.'  But  his  language  is  very  different — '  the  first  day  of  the 
week,'  evidently  their  usual  day  of  meeting  for  the  religious  purposes 
of  '  breaking  bread,'  and  of  receiving  instruction  if  there  was  any  one 
present  to  instruct  them.  The  matter  of  course  way  in  which  these 
circumstances  are  introduced  seems  to  indicate  that  these  were  points 
al'-eady  established."— //^j-j-f/  (704),  /.  31.  "  There  is  no  evidence 
that  the  seventh-day  Sabbath  after  Christ's  resurrection  was  ever 
regarded  or  treated  as  a  specifically  Christian  day,  althoup;h  it  was 
some  time  before  its  services  were  omitted  even  by  any  Christians. 
But  we  do  find  the  Apostle  Paul  holding  a  meeting  with  Christians  on 
the  first  day,  and  in  circumstances  indicating  that  they  customarily 
held  meetings  each  week  on  its  recurrence.  .  .  .  Many  have  "claimed 
from  this  passage  in  Acts  20  :  7,  that  Paul  and  his  companions  trav- 
elled from  Troas  to  Assos  on  Sunday,  thus  showing  they  did  not 
regard  it  as  sacred.  '  Ready  to  depart  on  the  morrow.'  Was  that 
morrow  Sunday,  or  Monday  ?  The  answer  depends  upon  whether 
Luke  reckoned  by  Jewish  or  Roman  time.  The  claim  that  it  was  of 
course  Jewish  is  mere  assumption.  The  best  of  authorities,  as  Home 
some  time  ago,  and  Smith's  dictionary  now,  say  that  the  Jewish 
chronology  at  this  period  was  modified  by  the  Roman,  which  dated 
the  day  at  midnight  as  v/e  do,  and  not  at  sunset  as  the  Jews  did.  An 
example  of  change  is  this  :  Old  Testament  passages  show  that  bv  the 
Jewish  reckoning  there  were  only  thi-ee  watches  in  the  night  (Lam, 
2  :  19  ;  Judg.  7  :  19  ;  Exod.  14  :  24  ;  i  Sam.  11  :  11).  In  Chiist's 
time,  by  His  language  in  one  case  (Mark  13  :  35),  and  Matthew's  in 
another  (Matt.  14  :  25),  there  v/ere  four  night  watches.  Hcgewisch 
and  ot'ners  say  that  Jewish  chronology  was  also  modified  by  the  Baby- 
lonian, and  the  Babylonians  and  Persians  commenced  the  day  with 
sunrise  instead  of  sunset.  Reasons  for  believing  that  Luke  in  this 
passage  used  Roman  or  Babylonian,  and  not  Jewish  computation, 
are  :— i.  He  wrote  the  book  of  Acts  chiefly  of  Gentile  churches,  and 
mainly  for  them,  and  was  likely  to  use  the  same  chronology  that  they 
did,  which  was  Roman.  2.  The  morning  of  the  day  was  made  con- 
spicuous by  Christ's  resurrection,  and  His  disciples  would  not  be 
likely  to  begin  the  celebration  of  it  the  night  previous  ;  certainly  not 
out  of  special  regard  to  Judaism  just  then.  If  there  were  any  choice 
in  chronologies,  as  there  was,  Luke  would  be  likely  to  employ  that 
vvrhifh  was  not  Jewish.  3.  The  Evangelists  did  in  a  similar  instance 
use  Roman  or  Babylonian  chronology,  and  not  Jewish  ;  and  therefore 
Luke  probably  did  in  this.  The  instance  is  as  follows  :  The  Apostle 
John,  having  recorded  Christ's  resurrection,  says  that  He  suddenly 
appeared  in  the  company  of  the  disciples,  '  the  same  day  at  evening, 
being  the  first  day  of  the  week  '  (John  20  :  19).  Was  this  the  evening 
of  the  first  day  by  Jewish  reckoning,  or  Roman  ?  It  was  probably 
after  sunset  ;  for  the  doors  were  shut  '  for  fear  of  the  Jews,'  and  they 
probably  had  sought  cover  of  the  shades  of  evening.  The  two  disci- 
ples who  went  to  Emmaus  that  day  had  there  'sat  at  meat'  with 
Jesus  '  toward  evening  '  (Luke  24  :  29,  30)  ;  then  had  gone  to  Jerusa- 
lem several  miles  distant,  and  there  had  found  the  disciples  l)efore 
Jesus  appeared  among  them.     It  can  not  reasonably  be  supposed  that 


APPENDIX.  543 

all  this  was  done  previous  to  sunset.  Further,  the  Jews  did  net 
usually  take  their  evening  meal  until  their  day's  work  was  done,  which 
was  at  sunset  ;  and  when  Jesus  appeared  in  the  midst  of  His  disciples 
they  were  sitting  at  ineat,  and  on  such  a  day,  full  of  strange  events, 
they  would  be  likely  to  eat  after,  rather  than  before,  their  usual  time. 
Therefore,  again,  it  was  doubtless  after  sunset.  Yet  more,  John  ex- 
pressly says  it  was  btpiag  (20  :  19),  late,  the  later  evening,  when  Christ 
appeared  among  His  disciples.  The  Jews  had  /7cc  evenings — one 
between  three  P.M.  and  sunset,  and  one  after  sunset,  immediately  fol- 
lowing the  former.  Christ's  appearance  being  in  the  later  evening,  it 
is  cerlciin  that  it  was  after  sunset.  I  have  named  four  reasons  for  be- 
lieving it  was  after  sunset,  and  they  culminate  in  cfrlainty.  But  John 
says,  it  was  '  the  same  day  at  evening,  being  the  first  day  of  the 
week.'  He  reckons  the  later  evening,  the  one  after  sunset,  as  part 
of  the  day  preceding  it,  and  not  as  the  beginning  of  another  day.  A 
fifth  reason  settles  the  question  absolutely,  Christ  rose  the  first  day. 
The  evening  of  the  '  same  day  '  on  which  He  rose  would  have  been, 
by  Jewish  reckoning,  the  night  before  He  rose  ;  since  with  the  Jews 
the  evening  was  the  first  part  of  the  day.  Therefore  the  Apostle  John 
in  this  instance  wrote  by  Roman  or  Babylonian  chronology,  and  not 
the  Jewish.  But  Luke,  in  the  Acts,  would  be  p/ore  likely  than  John  to 
use  Roman  reckoning,  because  he  wrote  more  of  and  for  Gentile  or 
Roman  churches.  Paul  held  the  meeting,  now  in  question,  at  Troas 
on  an  evening,  and  certainly  continued  it  after  sunset  ;  for  he  did  not 
close  it  till  after  midnight.  They  celebrated  the  Lord's  Supper  on 
that  occasion,  and  seem  to  have  waited  '  seven  days  '  for  the  usual 
time.  It  was  an  occasion  very  similar  to  that  when  Jesus  met  His 
disciples  on  the  first  evening  after  His  resurrection.  In  the  latter  in- 
stance the  Apostle  John  puts  the  evening  with  the  day  preceding  ;  and, 
in  the  case  of  Paul  at  Troas,  Luke  would  be  still  tnore  likely  to  reckon 
the  evening  with  the  day  preceding.  If  he  did  so  reckon,  then  Paul 
and  his  companions  did  not  travel  to  Assos  on  Sunday,  but  on  Mon- 
day. This  passage  rightly  interpreted,  then,  brings  weighty  evidence 
against  both  the  seventh-day  Sabbatarians,  and  those  who  have  used 
it  to  show  that  the  early  Christians  did  not  keep  the  first  day  sacred." 
—  IVm.  De  Loss  Love,  D.D.,  in  Sabbath  Essays  (714),  /.  124.  "  We 
would  by  no  means  undervalue  the  sermon  ;  but  we  would  insist  that 
worship  should  assume  its  ancient  importance  in  our  churches,  and 
that  the  great  sacrament  of  our  Lord  should  be  observed  more  fre- 
quently and  with  greater  solemnities." — The  Evangelist.  247— 
Wmat  Paul  says  of  Sabbaths.— Rom.  14  :  5,  6.  See  p.  377,  (199), 
(245),  (898),  also  Sermon  by  Bishop  H.  C.  Potter  (803).  Every  day 
is  holy  (Ps.  27  :  4),  but  the  Lord's-day  is  the  Holiest  of  holies.  "  The 
doctrine  that  all  a  Christian's  time  and  all  his  works  are  holy,  and 
hence  when  all  is  holy,  it  is  impossible  to  hallow  a  part,  is  like  a  man 
saying  that  since  Christianity  makes  him  love  all  human  beings  with 
all  his  heart,  he  can  no  longer  be  expected  to  love  his  wife  with  a 
peculiar  and  sacred  affection." — The  Lndian  Witness,  i  Cor.  16  :  i,  2. 
See  p.  37c.  St.  Paul  seems  here  to  allude  to  the  first  day  of  the  week 
as  one  already  known  for  the  celebration  of  religious  duties.  If  [the 
giving  was  done]  anywhere  but  in  the  assembly,  St.  Paul's  wish  would 
be  frustrated,  and  the  Aoy/a  [gatherings]  from  each  of  the  houses  would 
have  to  take  place  on  his  arrival. — Hessey,  p.  33.— Gal.  4  :  9-1 1,      Sab- 


544  THE   SABBATH    FOR   MAN. 

bath  days,  which  are  a  shadow  of  things  to  come.  "  He  is  not  thinking, 
so  far  as  we  can  gather  his  thoughts  from  the  context,  of  anything 
Christian,  but  simply  protesting  against  the  retention  of  anything 
Jewish.  The  very  terms  which  he  uses  will  not  include  Christian 
days  ;  they  are  essentially  Jewish,  Nor  have  we  any  right  to  say,  that 
analogically  days  are  forbidden  under  Christianity.  Analogy  if  it 
proved  or  could  prove  anything,  would  rather  go  to  show  that  these 
days  of  Judaism,  v/hich  are  confessedly  cr/aa,  or  rather  parts  of  OKia, 
or  dispensation  of  shadows,  must  have  their  counterparts  in  corre- 
sponding Christian  institutions.  It  is,  however,  worth  notice,  that  St. 
Paul,  according  to  his  own  testimony  (i  Cor.  i6  :  2),  had  already 
urged  on  the  very  Galatians  whom  he  desires  not  to  be  bound  by  Jew- 
ish days,  the  performance  of  the  duty  of  alms-giving  on  a  certain 
Christian  day,  the  first  day  of  the  week." — Hessey  {-^o^),  pp.  133,  134. 
On  use  of  the  word  "  Sabbaths"  see  Kingsbury  (851),  p.  203. — Col. 
2  :  16,  17.  See  (214), also  on  Gal.  4:9.  "  All  agree  that  the  phrase, 
*  Let  no  man  therefore  judge  you,'  makes  it  optional  for  Christians  to 
observe,  or  not,  those  several  custom.s  and  feasts  and  days  ;  optional 
to  observe  the  *  Sabbath  days,'  or  not,  whatever  they  were.  Two 
classes  say  that  '  Sabbath  days  '  mean  Jewish  feast-days,  not  seventh- 
day  Sabbaths.  They  are  seventh-day  Sabbatarians,  and  first-day 
Sabbatarians  who  fear  the  first  day  will  suffer  if  the  Sabbath  in  any 
respect  is  meant  in  this  passage.  That  the  word  '  Sabbath  days  ' 
does  jwt  refer  to  Jewish  festivals,  appears  from  the  following  :  i.  The 
word  '  holy  day  '  refers  to  such  festivals,  and  another  word  for  the 
same  is  not  probable  in  the  same  phrase.  2.  The  word  '  Sabbath 
days,'  in  English  or  Greek,  does  not  elsewhere  mean  such  festivals  in 
the  whole  New  Testament.  This  all  must  admit.  3.  It  elsewhere,  in 
the  nearly  fifty  instances,  means  seventh-day  Sabbaths.  4.  Jewish 
feasts  are  often  spoken  of  in  the  New  Testament,  but  not  one  of  them 
anywhere  is  called  a  Sabbath,  or  credited  with  the  nature  of  the  Sab- 
bath. 5.  In  the  Old-Testament  Hebrew  none  of  those  feast-days  are 
ever  termed  a  Sabbath,  save  the  day  of  atonement  twice.  That  was 
indeed  a  full  Sabbath  in  its  manner  of  being  kept.  6.  There  is  a  mis- 
translation in  the  English  in  the  case  of  the  feasts  of  trumpets  and 
tabernacles,  where  they  are  called  Sabbaths  (Lev,  23  :  24.,  39)-  The 
Hebrew  for  Sabbath  is  Shabbath,  or,  Shabbath  ShabbatJion.  The  feasts 
of  trumpets  and  tabernacles  are  termed  merely  Shabbathon, — a  Sabba- 
tism,  or  partial  Sabbath,  or  rest  only.  7.  The  Septuagiiit  notes  this 
distinction,  not  translating  these  feasts  by  the  Greek  Gaijf^arcjv,  but  by 
avairavoL^,  rest.  8.  A  member  of  the  Old-Testament  Bible-revision 
committee  has  recently  said.  '  The  distinction  between  r\3u/  and  pi">3^, 
in  Lev.  23,  will  be  marked  in  the  new  revision  by  a  difference  of  ex- 
pression. What  it  will  be,  I  am  not  at  liberty  to  say.'  9.  The  Tar- 
gums  on  the  Pentateuch,  that  is,  the  translations  of  it  by  ancient  Jews 
into  the  Chaldee  language,  make  like  distinctions  with  the  Septuagint. 
10.  The  phraseology  in  Col.  2  :  16.  '  Of  a  holy  day,  or  ot  the  new 
moon,  or  of  the  Sabbath  days,'  is  in  substance  a  r^// of  language  in 
Ezekiel  (45  :  17),  and  there  the  vvord  for  '  Sabbaths  '  in  the  Hebrew  is 
not  for  feast-days,  but  for  /////  Sabbaths  ;  and  a  rational  inference  is, 
that  real  seventh-day  .Sabbaths  are  meant  in  Colossians.  '  Holy  day  ' 
in  Colossians  should  be  '  ieast-day,'  as,  in  the  other  twenty-six  in- 
stances in  th3  New  Testament,  the  original  is  rendered  'feast.'     In 


APPENDIX.  545 

six  other  places  in  the  Old  Testament  the  word  for  Sabbaths  is  joined 
to  those  for  'feast'  and  'new  moon,'  and  in  each  case  the  original 
means  '  Sabbaths,'  and  not '  Sabbatisms.'  ii.  In  the  nearly  one  hun- 
dred and  fifty  texts  in  the  Bible  where  the  word  *  Sabbath '  or  '  Sab- 
bath day,'  singular  or  plural,  is  used,  there  are  only  two  where  it  is 
properly  applied  to  any  day  except  the  Sabbath,  and,  in  those,  to  the 
day  of  atonement,  and  in  the  single  book  of  Leviticus.  One  hundred 
and  fifty  against  two  !  The  day  of  atonement  occurred  once,  while  the 
Sabbath  occurred  fifty-two  times.  Was  it  that  isolated  day  of  atone- 
ment that  Ihe  apostle  meant  ?  What  violent  hands  they  are  '  though 
not  so  designed,  that  take  that  one  text,  and  affirm  it  means  Jewish 
feast-days,  and  then  build  a  doctrine  on  it,  and  a  new  observance  on 
it  !  Some  seventh-day  Sabbatarians  admit  that  if  this  word  in  Colos- 
sians  does  not  mean  feast-days,  their  theory  can  not  stand.  It  is  the 
one  brick  in  the  row,  that,  tipped  over  against  them,  knocks  down  all 
their  other  proofs.  But  ihe  non-Sabbath  Lord's-day  men  here  meet 
us.  They  say  the  word  docs  mean  seventh-day  Sabbaths,  and  that 
Paul  set  them  aside  ;  and  from  that  they  take  the  tremendously  illogi- 
cal leap  to  the  conclusion  thac  he  set  aside  the  Fourth  Commandment. 
What  !  was  that  Sabbath,  kept  by  the  Jews  after  Christians  were  keep- 
ing the  first  day  ;  that  Sabbath  which  the  Talmudist  doctors  of  the  law 
buried  with  excrescences  and  perversions  ;  that  Sabbath  which  Christ 
disowned  as  Pharisaism  held  it, — was  that  Sabbath  the  one  given  by 
the  Lord  on  Sinai  ?  Much  depends  on  the  meaning  of  this  word  '  Sab- 
bath days.'  We  may  well  call  this  passage  the  Rosetta  stone  of  inter- 
pretation on  this  subject.  We  need  to  get  into  the  very  notion  of  the 
Sabbath  as  it  was  in  Christ's  and  the  Apostles'  time.  The  Lord  of 
Heaven  might  not  heal  the  sick,  nor  loose  a  poor  crippled  woman  from 
her  bonds,  upon  that  da)'-,  without  suffering  the  charge  of  Sabbath- 
breaking.  A  healed  man,  when  mercy  came  to  him  away  from  home, 
might  not  carry  his  bundle  of  a  bed  with  him  as  he  went  to  tell  the 
news  to  his  family.  Hungry  men  might  not  pick  and  shell  in  their 
hands  a  few  heads  of  grain,  and  eat  the  kernels,  as  they  passed  by  the 
field  in  going  from  one  meeting  to  another.  One  might  not  wear 
sandals  on  the  Sabbath  over  those  flinty  Palestine  paths  if  they  had 
nails  in  the  sole,  for  that  would  be  breaking  the  law  by  bearing  a  bur- 
den. One  might  not  carry  a  pail  of  water  to  his  thirsty  animal,  for  that 
would  be  bearing  a  burden  ;  but  he  might  lead  the  animal  to  the  water, 
for  then  //  would  bear  the  burden,  and  there  was  no  law  against  horses 
or  camels  carrying  water  after  they  drank  it.  .  .  .  Oil  might  not  be  taken 
internally  as  a  medicine  on  the  Sabbath,  though  it  might  be  used  exter- 
nally for  perfuming  the  person.  One  might  not  catch  a  biting  flea,  for 
that  would  be  hunting.  Thirty-nine  rules — and  these  are  some  of  the 
minutiae  under  them — those  doctors  of  the  law  had  against  labor  on  the 
Sabbath.  Now,  when  the  Apostle  said,  '  Judge  for  yourselves  about 
keeping  the  Sabbath,'  it  was  such  a  Sabbath,  the  one  right  there, 
known  to  him  and  the  people.  And  is  it  right  to  say,  that,  when  he 
made  that  Sabbath  optional,  he  swept  away  the  whole  Fourth  Com- 
mandment ?  Nay?  When  God  said  to  the  apostate  Jews.  '  The  new 
moons  and  Sabbaths,  the  calling  of  assemblies,  I  can  not  away  with,* 
did  He  mean  the  Sabbath  of  the  Fourth  Commandment,  and  did  He 
revoke  it?  Again,  at  the  time  Paul  wrote,  the  new  dispensation  had 
come  in,  a  new  day  had  appeared,  better,  dearer  by  far  than  the  old. 


546 


THE   SABBATH    FOR   MAN, 


It  told  of  the  glorious  resurrection  of  the  Son  of  God  ;  it  assured  of 
like  resurrection  of  His  saints,  or  of  their  quick  change  and  transition 
to  glory.  That  noted  day,  full  of  the  memory  of  wonders,  the  Chris- 
tians deemed  the  light  of  Heaven,  and  in  some  sense  were  keeping  it 
sacred,  as  by  Divine  authority.  Was  omitting  the  seventh-day  observ- 
ance then  all  the  same  as  omitting  it  before  Christ  came  ?  Was  mak- 
ing the  mere  seventh  day  optional  then  all  the  same  as  pronouncing  the 
Fourth  Commandment  abolished  ?  Was  it  the  same  that  it  would 
have  been  under  the  old  dispensation  ?  No  !  Circumstances  alter 
cases.  Observe  that  neither  Paul  nor  any  of  the  apostles  say  that  the 
Fourth  Commandment  is  abolished  ;  and  the  question  is,  whether  men 
now  can  be  justified  in  saying  so,  on  the  ground  that  Paul  releases 
from  obligation  to  keep  the  seventh  when  the  new  and  clean  first  day 
is  given.  But  some  go  further,  and  tell  us  the  whole  Decalogue  is 
abolished.  They  prove  it,  they  say,  from  Paul,  where  he  says,  '  Ye 
are  not  unner  the  law,  but  under  grace  ; '  *  We  are  delivered  from  the 
law  ;  *  '  If  ye  be  led  of  the  Spirit,  ye  are  not  under  the  law.'  On  the 
basis  of  such  texts  they  say  the  law  is  abrogated.  Does  a  comprehen- 
sive view  of  the  Scriptures  justify  their  conclusion  ?  Is  not  rather 
this  the  meaning?  '  We  are  not  under  the  ceremonial  law,  to  obtain 
salvation  through  its  ceremonies  and  sacrifices  ;  nor  under  the  moral 
law,  to  be  justified  and  saved  by  our  good  deeds,  or  be  lost  ;  nor 
under  it  as  unwilling  subjects  to  be  driven  by  its  penalties, — because 
love  is  the  fulfilling  of  the  law,  and  the  love  of  Christ  constraincth 
us.'  To  say  we  are  not  under  the  law,  in  being  obligated  by  its  prin- 
ciples of  right  and  righteousness,  that  it  is  abolished  so  as  not  to  be  to 
us  an  ever  living  testimony  of  God's  will,  that  the  Ten  Command- 
ments are  no  more  to  us  a  guidance  to  the  Divine  pleasure, — is  it 
not  theoretical  anlinomianism  ?  But  Archbishop  Whately  says  the 
law  of  the  Decalogue  was  intended  for  the  Israelites  exclusively  ; 
and  Dr.  R.  W.  Dale  says  the  Fourth  Commandment  was  given  to  the 
Jews  only.  The  inference  is  made,  that,  the  Jewish  economy  having 
passed  away,  the  Decalogue  is  abrogated.  The  Jewish  ceremonial 
and  civil  laws  have  passed  away  ;  but  moral  laws  stand  on  a  different 
basis.  'Moral  duties,'  says  Bishop  Butler,  'arise  out  of  the  nature 
of  the  case  itself,  prior  to  external  command.'  Then,  moral  duties 
engrossed  in  the  Decalogue  existed  before  their  engrossment,  and  exist 
after  it  forever,  because  the  case  of  man's  moral  obligations  is  not 
changed.  Whately  says  the  moral  law  written  in  our  hearts  is  un- 
abolished, and  that  moral  precepts  are  binding  on  all  in  all  ages.  Dr. 
Bushnell  says,  '  Plainly  enough  the  law  of  God  never  can  be  taken 
away  from  any  world  or  creature  ;  for  with  it,  in  close  company,  goes 
abroad  all  the  conserving  principle,  moral  and  physical,  in  which 
God's  kingdom  stands.'  Then  God's  moral  law  in  the  Decalogue 
can  not  be  taken  away.  No  matter  though  engrossed  specially  for  the 
Israelites,  as  it  was,  it  was  engrossed  for  vian.  No  matter  when  or 
where  God's  moral  law  breaks  forth  :  it  is  for  niankind.  TertuUian 
well  exclaims,  '  Why  should  God  ...  be  believed  to  have  given  a 
law  through  Moses  to  one  people,  and  not  be  said  to  have  assigned  it 
to  all  nations  ?'  He  speaks  of  the  moral  law,  and  declares,  '  He  gave 
to  all  nations  the  selfsame  law.'  But  is  the  Fourth  Commandment 
a  moral  law  ?  Two  classes  of  errorists  are  here  :  one  class  call  it 
v/holly  moral  ;  the  other,  wholly  positive.     It  is  in  part  both.     But  can 


APPENDIX.  547 

both  kinds  of  elements  be  united  in  the  same  law  ?  Yes.  See  an  ex- 
ample in  the  next  neighbor  to  the  Fourth  :  '  Honor  thy  father  and  thy 
mother  '  (moral  and  perpetual),  '  that  thy  days  may  be  long  upon  the 
land  which  the  Lord  thy  God  giveth  thee  '  (positive  and  temporary). 
Paul  changed  it  from  Canaan  to  '  earth.'  In  the  Fourth  are  rest, 
physical  and  spiritual,  worship,  holiness.  But  the  septeiiary  element 
is  not  moral,  it  is  positive.  God  can  take  it,  and  put  the  first  day  in 
place  of  the  seventh,  and  still  be  immutable.  Yet  those  moral  ele- 
ments that  live  in  all  ages,  that  can  not  be  taken  away,  where  are  they 
now  ?  Not  in  the  seventh  day,  for  inspired  Paul  tells  us  the  seventh- 
day  Sabbath  is  now  only  optional.  Paul  makes  sacred  the  first  day, 
John  calls  it  the  '  Lord's-day, '  primitive  saints  observed  it  ;  are  not 
the  Sabbatical  elements  in  it  ?  Those  moral  elements  exist  without 
being  reappointed.  The  Apostles  never  did  so  foolish  a  thing  as  to 
re-enact  them.  But  admit  for  a  little  that  the  Fourth  and  all  the  Com- 
mandinents  are  abrogated,  as  some  assure  us.  When  circumcision 
passed  away,  Paul  did  not  appeal  to  it  as  in  force  any  more.  When 
lavsrs  become  dead  on  our  statute-books,  abrogated  by  our  law-makers, 
"our  magistrates  do  not  undertake  to  enforce  them,  do  not  appeal  to 
them  as  authority.  Surely  the  Apostle  will  not  appeal  to  the  abrogated 
Decalogue  !  He  will  let  it  slumber  with  the  dead  past.  Look,  now, 
over  the  pages  of  his  Epistles  to  the  churches.  See  them  swept  clean 
of  all  the  Commandments  !  But  v/hat  !  has  Paul  gone  back  to  legal- 
ism ?  Has  his  inspiration  failed  him  ?  Fallen  from  grace  is  he.  or 
fallen  from  doctrine  ?  Some  years  after  telling  us  that  we  are  not 
under  the  law,  he  actually  appeals  to  the  law  for  authority  and  for  the 
rule  of  righteousness  :  '  Honor  thy  father  and  thy  mother  ;  luhich  is 
the  first  commandment  with  promise.^  And  in  the  same  book  where  he 
tells  us,  '  We  are  delivered  from  the  law,'  he  afterward  appeals  to  that 
law  again  :  '  Thou  shalt  not  commit  adultery,  thou  shalt  not  kill,  thou 
shalt  not  steal,'  and  on  to  the  end.  And  \}c\\s  Pauline  summons  of 
Sinai  is  equalled  by  the  Apostle  Jam.es's  like  appeal  (2  :  8-11).  And,  in 
the  very  Epistle  where  some  claim  that  the  law  is  abolished,  Paul  him- 
self refutes  them  by  affirming,  '  The  law  is  holy,  just,  and  good.'  '  Do 
we,  then,  make  void  the  law  through  faith?  God  forbid  ;  yea,  we 
establish  the  law.'  Professor  G.  P.  Fisher  says,  and  others  say,  the 
change  from  seventh  to  first  day  was  by  no  explicit  ordinance. 
Truth  ;  but  it  requires  more  truth.  The  change  from  passover  to  sup- 
per, from  animal  sacrifice  to  the  one  sacrifice  of  Christ,  v^^as  by  no  ex- 
plicit ordinance.  The  new  was  commenced,  the  old  gradually  passed 
away.  But  there  were  certain  moral  truths  underlying  the  old  in  each 
case,  which  are  embraced  in  the  new.  So  the  moral  elements  in  the 
seventh-day  Sabbath  are  contained  in  the  Lord's-day.  Some  positive 
elements  in  all  the  old  are  changed  to  other  positive  in  the  new." — 
Wm.  De  Loss  Love,  D.D.,  in  Sabbath  Essays  (714),/.  130. — Heb.  4, 
remaineth  a  Sabbath  rest.  See  p.  48o,  (242).  Though  Old  Testament 
limes  and  forms  of  worship  have  passed  away,  -iwrship  in  new  forms 
abideth  forever.  So  the  day  of  the  Sabbath  changes,  but  "  there  re- 
maineth the  keeping  of  a  Sabbath  to  the  people  of  God."  See  Pres. 
Q.  R.  6  :  627. — Heb.  10  :  25.  Forsake  not  the  assembling.  "  It  is  true 
that  the  first  day  is  not  m.entioned  here  in  express  terms,  and  that 
hence  some  have  said  that  the  passage  is  not  fairly  adducible  for  our 
purpose.     To  my  mind  it  seems  very  apposite.      It  alludes  to  an  exist- 


548  THE   SABBATH    FOR   MAN. 

ing  practice  too  well  known  to  need  describing.  kTZLnvvnyoyij,  or  meet- 
ing together — and  a  matter  which  was  transacted  at  such  meeting,  ex- 
hortation— and  to  a  neglect  of  that  practice,  of  which  some  had  been 
guilty,  of  whose  fault  the  writer  of  the  Epistle  speaks  gravely,  and 
desires  that  the  Hebrew  Christians  will  not  themselves  be  guilty  of  it. 
Now  it  is  obvious  that  multitudes  can  not  assemble  regularly  without 
some  stated  time  being  appointed.  If  there  is  no  stated  time,  no 
rebuke  can  lie.  It  would  have  been  almost  futile  to  say,  '  Assemble 
yourselves  at  some  time,'  for  the  answer  would  have  been,  '  We  do 
so.'  The  writer  then  must  have  been  alluding  to  some  stated  time, 
and  this  can  scarcely  be  any  other  than  that  which  we  have  already 
seen  was  dedicated  to  such  a  purpose,— the  first  day  of  the  week."  Hcs- 
sey  (704),/.  34.  24§ — Rev.  i  :  10.  1 7uas  in  the  Spirit  on  the  Lord's-day. 
"  First,  '  the  disciples  came  together  to  break  bread  and  to  hear  the 
Word  ;  '  which  without  solemn  and  preparatory  prayers,  were  a  faint 
devotion  (Acts  20).  This  is  the  honor  due  to  God.  '  Collections  '  are 
secondly  appointed  (i  Cor.  16).  This  is  in  reference  to  our  neighbor. 
And  last  of  all,  St.  John  '  was  in  the  Spirit  on  the  Lord's-day  '  (Rev.  i). 
This  in  relation  to  ourselves." — Bishop  Pkideaux,  quoted  in  Hessey, 
p.  232.     See  379.  477,  (150). 

249— Sabbath-School  Concert  on  the  Sabbath.  [Draw  a 
monument,  plain  and  massive,  upon  the  blackboard  or  otherwise, 
with  the  following  words  inscribed  in  very  large  letters  upon  it  : 
"  God  —  Creaior — Deliverer — Redeemer — Helper, "one  word 
below  another,  the  words  being  covered  at  first  with  black  cambric 
pinned  on— dull  side  out— so  that  the  monument  seems  to  be  without 
inscription.  Then  let  the  words  be  uncovered,  one  by  one,  at  appro- 
priate points  in  the  progress  of  the  concert.]  i.  Singing,  "  Safely 
through  another  week."  2.  Prayer.  3.  Singing,  *'  O  day  of  rest 
and  gladness."  4.  Bible  History  of  the  Sabbath  in  Questions 
AND  Answ^ers  :  Supt.  Who  made  the  world  ?  Ans.  God.  Supt. 
When  He  had  made  the  world  and  man,  what  did  He  make  last 
of  all  as  a  monument  of  Creation  ?  Ans.  (Recite  Gen.  2  :  2,  3). 
(Uncover  "  God— Creator.")  Supt.  What  else  did  God  tell  the  Jews  to 
remember  every  Sabbath  ?  Their  deliverance  from  slavery  in  Egypt. 
(Uncover  "  Deliverer.")  Stipt.  Was  the  Sabbath  made  for  the  Jews 
only  ?  Ans.  "  The  Sabbath  was  made  for  niau.'^  Supt.  What  Com- 
mandment has  God  given  to  all  men  about  the  Sabbath  ?  A)is.  (Repeat 
Ex.  20  :  8,  9).  Supt.  What  promises  of  prosperity  to  those  who  keep 
the  Sabbath  has  God  given  us  by  His  prophet  Isaiah  ?  Ans.  (Repeat 
Is.  58  :  13,  14).  Supt.  How  did  Jesus  keep  the  Sabbath  ?  Ans.  Not 
only  by  going  to  places  of  worship  but  especially  by  works  of  mercy 
for  the  sick.  Supt.  Why  was  the  Sabbath  changed  from  Saturday  to 
the  first  day  of  the  week?  Ans.  Because y^'j^j  rose  from  the  dead  on 
the  first  day  of  the  week  and  had  meetings  with  His  disciples  on  that 
day,  which  so  came  to  be  called  the  Lord's-day.  (Uncover  *'  Re- 
deemer.") Supt.  What  great  blessing  did  God  give  to  the  Church  on 
the  first  day  of  the  week  soon  alter  He  ascended  to  Heaven  ?  Ans. 
The  gift  of  the  Holy  Spirit  on  the  day  of  Pentecost.  (Uncover 
"  Helper.")  Szipt.  What  four  things,  then,  should  the  Sabbath,  like 
a  monument,  lead  us  to  remember?  Ans.  That  God  is  our  Creator, 
Deliverer,  Redeemer,  Helper.  Supt.  Should  the  Sabbath  be  to  us  a 
gloomy  day  ?     Ans.  (Repeat  Ps.  118  :  24).      Supt.  Will  the  keeping  of 


APPENDIX.  549 

the  Sabbath  ever  cease  either  in  this  world  or  in  Heaven  ?  Ans.  No, 
for  it  is  written,  "  There  remaineth  a  Sabbath  rest  for  the  people  of 
God."  5.  Singing,  "  This  is  the  day  the  Lord  hath  made."  6.  Reci- 
tations by  children  of  brief  poems  about  the  Sabbath  : 

"  A  Sabbath  well  spent  brings  a  week  of  content. 
And  strength  for  the  toils  of  the  morrow  ; 
But  a  Sabbath  profaned,  whatever  seems  gained, 
Is  a  certain  forerunner  of  sorrow," 

[Matthew  Hale's  motto,] 
"  This  day  belongs  to  God  alone  ;  this  day  He  chooses  for  His  own  ; 

And  we  must  neither  work  nor  play,  because  it  is  God's  Holy  Day. 

'Tis  well  we  have  one  day  in  seven,  that  we  may  learn  the  way  to 
Heaven  ; 

Then  let  us  spend  it  as  we  should,  in  serving  God  and  doing  good." 
See  also  471.  7-  Recitations,  by  a  class  of  boys,  of  proverbs  about  the 
Sabbath,  such  as  :  "  Those  who  go  to  church  on  Sunday  are  best  fitted 
to  go  to  work  on  Monday."  "  By  exacting  seven  days'  labor  one 
gets  less  than  six  days'  work,"  "  Operatives  are  perfectly  right  in 
supposing  that  if  all  worked  Sunday,  seven  days'  work  would  have  to 
be  given  for  six  days'  wages."  (Others  may  be  found  in  abundance 
in  all  parts  of  this  book.)  8.  Singing,  *' Sabbath  Bells."  g.  What 
Noted  Men  Have  Said  of  the  Sabbath.  (Recitations  by  young 
men  from  pp.  76-80,  (500),  and  other  parts  of  this  book.)  10,  Reading 
of  "  Our  Sabbath  Laws."  11.  Recitations  by  young  ladies  of  poems 
on  the  Sabbath  by  Herbert  and  Bickersteth.  See  pp.  409,  412,  (230), 
(911),  (912).  12.  Address.  [In  place  of  a  single  monument,  four  pil- 
lars might  be  drawn  marked,  "  The  Family,"  "  The  Sabbath,"  "  The 
Bible,"  "  The  Church,"  as  the  four  pillars  of  Liberty  and  Religion.] 

250— Testimony  of  the  Fathers 
and  of  others  who  wrote  between  the  death  of  the  last  Apostle,  and  the 
first  Sunday  edict  of  Constantine  (a.d  321)  as  to  the  customs  of  the 
early  Church  in  regard  to  the  first  day  of  the  week  and  the  seventh. 
See  pp.  379-383,  251 — The  Martyr's  Test  :  "  Dominicum  servasti  ?" 
"  Deo  confido."  We  quote  these  "Fathers"  only  as  witnesses  to  the 
customs  of  the  early  Church  in  proof  of  the  five  facts  stated  on  p.  379,  etc., 
to  which  the  marginal  numbers  correspond.  252 — Ignatius,  a.d.  iot 
(Prof.  Stuart),  115  (Prof.  E,  C.  Smith).  ["  An  immediate  friend  of  the 
Apostles,  martyred  at  Rome  not  more  than  fifteen  years  after  the  death 
of  John." — A.  A.  Hodge,  D.D.,  in  "  The  Day  Changed.''']  "  Those  who 
were  brought  up  in  the  ancient  order  of  things  have  come  to  the  pos- 
session of  a  new  hope,  no  longer  observing  the  Sabbath,  but  living  in 
the  observance  of  the  Lord's-day,  on  Avhich  also  our  life  has  sprung 
again  by  Him  and  by  His  death."— ^//j-.  to  the  Magnesians,  chaps.  7,  9. 
[Elder  J.  N.  Andrews,  the  leading  writer  of  the  Seventh-day  Advent- 
ists,  claims  that  the  vital  part  of  the  passage  should  be  translated, 
"  living,  according  to  the  Lord's  life,"  citing  the  original  ;  pr^Keri.  aatoa- 
TLC,ovreg^  cP.Aa  Kara  Kvpianr/v  C,ufjv  C,(j)vreq.  But  Prof.  H.  M.  Scott  of 
Chicago  replies  :  "  This  is  not  correct.  The  latest  text,  that  of  Har- 
nack  and  Zahn,  gives  Kara  KvpiaKTjv  ^uvreg,  where  the  contrast  with 
Sabbatizing  which  precedes,  and  the  words,  "  on  which  our  life  arose," 
which  follow,  show  that  the  word  *'  day"  is  to  be  supplied.  In  the 
"  Teaching  of  the  Apostles"  the  term  for  Lord's-day  is  nvpiaKyv  de  Kvplov, 
"  day"  being  omitted  as  in  Ignatius.     This  is  an  important  proof  pas- 


550  THE   SABBATH    FOR   MAN. 

sage  for  the  name  as  well  as  the  use  of  the  Lord's-day.     Cf.  also  chap. 
9  of  Ep.  to  Mag.,  "  For  the  eighth  day  on  which  our  life  sprang  up 

4  again"  (long  recension).]  "  Let  every  one  of  you  keep  the  Sabbath 
after  a  spiritual  manner.  .  .  .  After  the  observance  of  the  Sabbath,  let 
every  friend  of  Christ  keep'the  Lord's-day  as  a  festival,  the  resurrection 

3  day,  the  queen  and  chief  of  ail  the  days." — Ibid.  chap,  g  (long  form). 

5  "  During  the  Sabbath,  He  continued  under  the  earth  ;  '  at  the  dawn- 
ing of  the  Lord's-day  He  arose  from  the  dead.'  " — Epist.  to  the  Tral- 
liaiis,  chap.  9.     25JJ— Pliny,  a.d.  104,     "  They  [the  Christians  whose 

1  character  he  had  investigated]  affirmed  that  the  whole  of  their  guilt  or 
error  was,  that  they  met  on  a  certain  stated  day  [stato  die],  before  it 
was  light,  and  addressed  themselves  in  a  form  of  prayer  to  Christ,  as 
to  some  God,  binding  themselves  by  a  solemn  oath,  not  for  the  pur- 
poses of  any  wicked  design,  but  never  to  commit  any  fraud,  theft,  or 
adultery  ;  never  to  falsify  their  word,  nor  deny  a  trust  when  they 
should  be  called  upon  to  deliver  it  up  ;  after  which  it  was  their  custom 
to  separate,  and  then  reassemble  to  eat  in  common  a  harmless  meal." 
— £p.  10  :  97.  [These  Gentile  Christians  of  Bithynia  evidently  had 
but  (?//<?"  stated  day"  of  public  worship  in  each  week.  If  that  day 
had  been  the  Jewish  Sabbath  it  would  have  been  so  named,  says  Pro- 
fessor Scott,  for  Pliny,  like  Horace,  knew  it  well,  and  would  not  have 
called  it  a  status  dies.  The  meeting  "  before  it  was  light"  was  surely 
in  imitation  of  the  early  visit  to  the  tomb.  The  Jewish  Sabbath  ser- 
vice began  in  the  evening.]     254— The  Epistle  of  Barnabas,  a.u. 

2  115  (about).  "  We  keep  the  eighth  day  with  joyfulness,  the  day,  also, 
on  which  Jesus  rose  again  from  the  dea.d."  — Chap.  15.  255 — Teach- 
ing OF  THE  Apostlks,  A.D.  140  (about).  "  Ke^.  i6\  Kara  KvpiaKT/v  6^ 
Kvpiov  avvax^£VT£g  KAaaare  aprov  kgc  evxapiariiaaTe  7Tpoae^ojLio?.oy/jadjuevoi 
ra  TrapaTTTUfiara  iificJv^  oTrcog  Kad-apa  7}  dvcia  vjxuv  y.  Tide;  Ss  excjv  rf/v  dfj.<pi- 
(io/lav  jxerd  rov  eraipov  avrov  fif]  Gwe?MTO)  vrjlv^  ecjg  ov  6ia?.?ia-yo}Giv^  'iva  fi^ 
KOivudy  1)  OvGia  vjuuv  avri]  -yap  eariv  7}  pi^Odca  vtto  Kvpiov  'Ev  TravTi  roiru 
nal  xpovo)  TTpoa^iipecv  fiot  6vaiav  Ka^apdv  on  (iaoiTievq  fieyag  elfj-i,  7.tyu 
Kvpiog^  Kal  to  ovo/id  /lov  OavjiaGTOv  kv  roig  eOvegi."  For  translation,  etc., 
see  p.  383.  The  Christian  at  Work,  Aug.  7th,  1884,  translates  Prof. 
Delitzsch's  opinion  of  the  "  Teaching,"  which  he  thinks  was  written 
in  "  the  first  half  of  the  second  century,"  thus  agreeing  substantially 
with  Hilgenfeld,  who  places  it  at  a.d.  140.  Profs.  Sabatier  and  Mene- 
goz  place  the  date  before  the  close  of  the  first  century.  Even  the 
latest  dates  given  by  competent  scholars  would  locate  it  in  the  lifetime 
of  many  who  had  known  the  Apostle  John.     256 — Justin  Martyr, 

2  a.d.  140.  "And  on  the  day  called  Sunday,  all  who  live  in  cities  or  in 
the  country  gather  together  to  one  place,  and  the  memoirs  of  the  Apos- 
tles or  the  writings  of  the  prophets  are  read,  as  long  as  time  permits  ; 
then,  when  the  reader  has  ceased,  the  president  verbally  instructs,  and 
exhorts  to  the  imitation  of  these  good  things.  Then  we  all  rise  together 
and  pray,  and,  as  we  before  said,  when  our  prayer  is  ended,  bread 
and  wine  and  water  are  brought,  and  the  president  in  like  manner 
offers  prayers  and  thanksgivings,  according  to  his  ability,  and  the 
people  assent,  saying.  Amen  ;  and  there  is  a  distribution  to  each,  and 
a  participation  of  that  over  which  thanks  have  been  given,  and  to 
those  who  are  absent  a  portion  is  sent  by  the  deacons.  And  they  who 
are  well  to  do,  and  willing,  give  what  each  thinks  (it  ;  and  what  is  col- 
lected is  deposited  with  the  president,  who  succors  the  orphans  and 


APPENDIX.  551 

widows,  and  those  who,  through  sickness  or  any  other  cause,  are  in 
want,   and  those   who  are    in   bonds,   and   the  strangers  sojourning 
among  us,  and,  in  a  word,  takes  care  of  all  who  are  in  need.     But 
Sunday  is  the  day  on  which  we  all  hold  our  common  assembly,  be- 
cause it  is  the  first  day  on  which  God,  having  wrought  a  change  in  the 
darkness  and  matter,  made  the  world  ;  and  Jesus  Christ  our  Saviour 
on  the  same  day  rose  from  the  dead." — Apol.  i  :  67.     [In  the  Dia- 
logue with  Trypho  the  Jew  (p.  24)  the  Christians  are  charged  "  that 
they  celebrate  neither  the  festivals,  nor  the  Sabbath."]    257 — Diony- 
sius.  Bishop  of  Corinth,  a.d.  170.     "  We  passed  this  holy  Lord's-  5 
day,  in  which  we  read  your  letter,  from  the  constant  reading  of  which  2 
we  shall  be  able  to  draw  admonition." — Ep.  to  the  Romans,  Etiseb.  H. 
E.  IV,  23.     258 — IreN/EUS,  a.d.  177.     "  This  [custom],  of  not  bend- 
ing the  knee  upon  Sunday,  is  a  symbol  of  the  resurrection,  through 
which  we  have  been  set  free,  by  the  grace  of  Chrisi,  from  sins,  and 
from  death,   which  has  been   put  to  death  under    Him.     Now  this 
custom  took  its  rise  from  Apostolic  times,  as  the  blessed  Irenaeus.  the 
martyr  and  bishop  of  Lyons,  declares  in  his  treatise  "On  Easter,"  in 
which  he  makes  mention  of  Pentecost  also  ;  upon  which  [feast]  we  do 
not  bend  the  knee,  because  it  is  of  equal  significance  with  the  Lord's-  5 
day,  for  the  reason  already  alleged  concerning  it." — ''Lost  V/ritings,'' * 
']l'h  Frag.     "  Irenceus  wrote  to  an  Alexandrian  to  the  effect  that  '  It 
is  right,  with  respect  to  the  feast  of  the  resurrection,  that  we  should  2 
celebrate  it  upon  the  first  day  of  the  week.'  " — A'ote  by  the  Svriac  Editor 
of   the   ''Lost     Writings"    50M    Frag.     259— Melito,     Bishop    of 
Sardis.  a.d.  170.     "On  the  Lord's-day."      Title  oj  one  of  his  bocks,   5 
260 — Bakdesanes,  a.d.  180.    (Died  223.)     "On  one  day,  the  first  of  2 
the   week,    we   assemble   ourselves    together."     2I>1 — Clement    of 
Alexandria,  a.d.  192.    (Date,  A.  A.  Hodge.)    (Clement  died,  accord- 
ing to  Zahn's  latest  investigations,  about  A.D.  215.)     "  And  the  Lord's- 
day  Plato  prophetically  speaks  of  in  the  tenth  book  of  the  Republic,  5 
in  these  words  :   '  And  when  seven  days  have  passed  to  each  of  them 
in  the  meadow,  on  the  eighth  day  they  are  to  set  out  and  arrive  in 
four  days.'  " — Siromat.  Bk.  5,  chap.  14.   "  We  who  bear  flesh  need  rest. 
Tiie  seventh  day,  therefore,  is  proclaimed  a  rest— abstraction  from  ills — 
preparing  for  the  primal  day,  our  true  rest  ;  which,  in  truth,  is  the  first  3 
creation  of  light,  in  which  all  things  are  viewed  and  possessed.     From 
this  day  the  first  wisdom  and  knowledge  illuminate  us." — lb.  Bk.  6, 
chap.  16.     ["  The  Jewish  Christian  observed  Saturday  for  some  time. 
There  is  no  evidence  that  Gentile  Christians  ever  kept  the  Jewish  Sab- 
bath as  such.     In  the  Greek  church  it  lingered  as  a  festival  day,  but 
inferior  to  Sunday." — Prof.  H.  M.  Scoit.'X     "  He,  in  fulfilment  of  the 
precept,  accordmg  to  the  gospel,  keeps  the   Lord's-day." — Jb.  Bk.  7,  5 
chap.    12.     262 — Tertullian.  a.d.    200.     "  If    we    devote   Sunday 
to  rejoicing,  from  a  far  different  reason  than  sun-worship,  we  have  2 
some  resemblance  to  those  of  you  who  devote  the  day  of   Saturn  to 
ease  and  luxury,  though  they,  too,  go  far  away  from  Jewish  ways,  of 
which    indeed   they   are   ignorant."  — ^/<'/.    Sect.    16.     "  We  neither 
accord  with  the  Jews  in  their  peculiarities  in  regard  to  food,  nor  in  3 
their  sacred  days." — Sect.  21.     "The  Holy  Spirit  upbraids  the  Jews 
with  their  holy  days.     *  Your  Sabbaths,  and  new  moons,  and  cere-  3 
monies,'  says    he,  *  my   soul  hateth.'     By  us  (to  whom  Sabbaths  are 
strange,  and  the  new  moons,  and  festivals  formerly  beloved  by  God) 


552  THE   SABBATH   FOR  MAN. 

the  Saturnalia  and  New  Year's  and  mid-winter's  festivals  and  Matron- 
alia  are  frequented — presents  come  and  go — New  Year's  gifts— games 
join  their  noise — banquets  join  their  din  !  Oh  !  better  fidelity  of  the 
nations  to  their  own  sect,  which  claims  no  solemnity  of  the  Christians 
5  for  itself  !  Not  the  Lord's-day,  not  PenLecost,  even  if  they  had 
known  them,  would  they  have  shared  with  us  ;  for  they  would  fear 
lest  they  should  seem  to  be  Christians.  We  are  not  apprehensive 
lest  we  seem  to  be  heat/iens  !  If  any  indulgence  is  to  be  granted  to 
the  flesh,  you  have  it.  I  will  not  say  your  own  days,  but  more  loo  ; 
for  to  the  heathens  each  festive  day  occurs  but  once  annually  ;  you 
have  a  festive  day  every  eighth  day." — On  Idolatry,  chap.  14.  '*  In  the 
matter  of  kneeling  also,  prayer  is  subject  to  diversity  of  observance, 
through  the  act  of  some  few  who  abstain  from   kneeling  on  the  Sab- 

4  bath  ;  and  since  this  dissension  is  particularly  on  its  trial  before  the 
churches,  the  Lord  will  give  His  grace  that  the  dissentients  may  either 
yield,  or  else  indulge  their  opinion  without  offence  to  others.  We, 
however  (just  as   we  have  received),  only  on  the  day  of  the  Lord's 

2  resurrection  {Die  Dominico  lesurrectionis)  ought  to  guard  not  only 
against  kneeling,  but  every  posture  and  office  ot  solicitude  ;  deferring 
even  our  businesses,  lest  we  give  any  place  to  the  Devil.  Similarly, 
too,  in  the  period  of  Pentecost  ;  which  period  we  distinguish  by  the 
same  solemnity  of  exultation." — Ofi  Prayer^  chap.  23.     "  We  take  also, 

2  in  meetings  before  daybreak,  and  from  the  hand  of  none  but  the 
presidents,  the  sacrament  of  the  Eucharist,  which  the  Lord  both  com- 
manded to  be  eaten  at  mcal-iimes,  and  enjoined  to  be  taken  by  all 
[alike].  As  often  as  the  anniversary  comes  round,  we  make  offerings 
for  the  dead   as  birthday  honors.     We  count  fasting  or  kneeling  in 

5  worship  on  the  Lord's-day  to  be  unlawful.  We  rejoice  in  the  same 
privilege  also  from  Easier  to  Whitsunday.  We  feel  pained  should 
any  wine  or  bread,  even  though  our  own,  be  cast  upon  the  ground. 
At  every  forward  step  and  movement,  at  every  going  in  and  out, 
when  we  put  on  our  clothes  and  shoes,  v^hen  we  bathe,  when  we  sit 
at  table,  when  we  light  the  lamps,  on  couch,  on  seat,  in  all  the 
ordinary  actions  of  daily  life,  we  trace  upon  the  forehead  the  sign  [of 
the  cross].  If,  for  these  and  other  such  rules,  you  insist  upon  having 
positive  Scripture  injunction,  you  will  find  none.  Tradition  will  be 
held  forth  to  you  as  the  originator  of  them,  custom  as  their  strenglh- 
ener,  and  faith  as  their  observer.  That  reason  will  support  tradition, 
and  custom,  and  faith,  you  will  either  yourself  perceive,  or  learn  from 
some  one  who  has." — De  Corona,  Sects.  3  and  i\.  "  Others  suppose  that 
the  sun  is  the  god  of  the  Christians,  because  it  is  a  well-known  fact  that 

2  we  pray  toward  the  east,  or  because  we  make  Sunday  a  day  of  festivity." 
— Ad  Naliones,  Bk.  I,  chap.  13.  See  (220),  (229).  263— Origen.a.d. 
210.     (Lived  185-254.)     "  We  ourselves  are  accustomed  to   observe 

5  certain  days,  as,  for  example,  the  Lord's-day,  the  Preparation,  the 
Passover,  or  the  Pentecost."  —  Contra  Celsnm,Bk.  %,  chap,  21.  264 
— Fabian,  Bishop  of  Rome,  a.d.  236.  "As  we  have  received  the 
institution  from  our  fathers,  we  maintain  seven  deacons  in  the  city  of 
Rome,  distributed  over  seven  districts  of  the  state,  who  attend  to  the 

5  services  enjoined  on  them  week  by  week,  and  on  the  Lord's-days,  and 
the  solemn  festivals." — Ep.  i.     265— Commodianus,  a.d.  250  (Date, 

5  Prof.  Scott).  "  What  sayest  thou  of  the  Lord's-day  ?  If  he  have  not 
placed  himself  before,  call  forth  a  poor  man  from  the  crowd  whom 


APPENDIX.  553 

thou  mayest  take  to  thy  dinner.     In  the  tablets  is  your  hope  from  a 
Christ  refreshed." — Against  Heathen   Gods,  Sect.  ti.     266 — Timothy 
OF  Archei.aus,   Bishop  of  Cascar,   a.d.  277.     "  Again,   as  to  the 
assertion  that  the  Sabbath  has  been  abolished,   we  deny  that  he  has 
abolished  it  plainly  {plane)  ;  for  he  was  himself  also   Lord  of  the  Sab- 
bath. "^ —  Sect.  42.     [This  obscure  passage  may  mean   what  it  would 
mean  to-day  in  the  lips  of  a  defender  of  the  first-day  Sabbnth.]     267 
—  Peter,  Bishop  of  Alexandria,  a.d.  300.     We  keep  the  Lord's-  5 
day  as  a  day  of  joy  because  of  Him  who  rose  thereon,  on  which  we  2 
have   received  that  we  are  not  even  to  bend  the  knee. — Caiio?t  15. 
26§ — The  Clementine  Recognitions,  (about)  a.d.  200.     *'  He  pro- 
claimed a  fast  to  all  the  people,  and  on  the  next  Lord's-day  he  bap-  5 
tized  \i\m.'"—Bk.  10,  c/iap.  72.     269— Apostolical  Constitutions, 
a.d.  200  to  300  (Libb.  vii — viii  still  later.    Frof. Scott).     "  Have  before 
thine  eyes  the  fear  of  God,  and  always  remember  the  Ten  Command- 
ments of  God.   .  .   .  Thou  shalt  observe  the  Sabbath,  on  account  of 
Him  who  ceased  from  His  work  of  creation,  but  ceased  not  from  His  4 
work  of  providence  ;  it  is  a  rest  for  meditation  of  the  law,  not  for 
idleness  of  the  hands."— ^>i'.  2,  Sect.  4,  Par.  36.     "  Let  your  judica- 
tures be  held  on  the  second  day  of  the  week,  that  if  any  controversy 
arise  about  your  sentence,  having  an   interval  till  the  Sabbath,  you  4 
may  be  able  to  set  the  controversy  right,  and  to  reduce  those  to  peace 
who  have  the  contests  one  with  another  against  the  Lord's-day." —  5 
Bk.  2,  Sect.  6,  Pa)'.  47.     "  Christians  are  commanded  to  assemble  for 
worship  '  every  day,  morning  and  evening,  singing  psalms  and  pray- 
ing in  the   Lord's  house  ;  in   the  morning  saying  the  sixty-second 
psalm,  and  in  the  evening  the  hundred  and  fortieth,  but  principally  on 
the  Sabbath  day.     And  on  the  day  of  our  Lord's  resurrection,  which  4 
is  the  Lord's-day,  meet  more  diligently,  sending  praise  to  God  that  5 
made  the  universe  by  Jesus  and  sent  Him  to  us.'     '  Otherwise  what  2 
apology  will  he  make  to  God  who  does  not  assemble  on  that  day  to 
hear  the  saving  word  concerning  the  resurrection,  on  which  we  pray 
thrice  standing,  in  memory  of  Him  who  arose  in  three  days,  in  which  3 
is  performed  the  reading  of  the  prophets,  the  preaching  of  the  gospel, 
the  oblation  of  the  sacrifice,  the  gift  of  the  holy  food.'  " — Sect.  7,  Par. 
59.     "  Now  we  exhort  you,  brethren  and  fellow-servants,   to  avoid 
vain  talk  and  obscene  discourses,  and  jestings,  drunkenness,  lascivi- 
ousness,  luxury,  unbounded  passions,  with  foolish  discourses,  since 
we  do  not  permit  you  so  much  as  on  the  Lord's-days,  which  are  days  5 
of  joy,  to  speak  or  act  anything  unseemly." — Bk.  5,  Sect.  2,  Par.  10. 
"  Not  that  the  Sabbath  day  is  a  day  of  fasting,  being  the  rest  from  the  4 
creation,  but  because  we  ought  to  fast  on  this  one  Sabbath  only,  while 
on  this  day  the  Creator  was  under  the  earth." — Bk.  5,  Sect.  3,  Pa?-.  15. 
"  Christians  are  forbidden  to  '  celebrate  the  day  of  the  resurrection  of  2 
our  Lord  on  any  other  day  than  a  Sunday.'  " — Bk.  5,  Sect.  3,  Par.  17. 
[The  first  day  of  the  week  is  four  times  called  the  Lord's-day  in  Par.   5 
19.]     "  After  eight  days   let   there  be  another  feast  observed   with 
honor,  the  eighth  day  itself,  on  which  He  gave  me,  Thomas,  who  was 
hard  of  belief,  full  assurance,  by  showing  me  the  print  of  the  nails, 
and  the  wound  made  in  His  side  by  the  spear.     And  again,  from  the 
first  Lord's-day  count  forty  days,  from  the  Lord's-day  till  the  fifth  day  5 
of  the  week,  and  celebrate  the  feast  of  the  ascension  of  the  Lord." — 
Bk.  5,   Sect.  3,  Par.  20.     "  Every  Sabbath  day  excepting  one,   and  4 


554  THE   SABBATH   FOR    MAN. 

5  every  Lord's-day,  hold  your  solemn  assemblies,  and  rejoice  ;  for  he 
2  will  be  guilty  of  sin  who  fasts  on  the  Lord's-day,  being  the  day  of  the 
resurrection." — Bk.  5,  S(ct.  2,  Par.  10.  "  He  who  had  commanded 
to  keep  the  Sabbath,  by  resting  thereon  for  the  sake  of  meditating  on 
the  laws,  has  now  commanded  us  to  consider  of  the  law  of  creation, 
and  of  providence  every  day,  and  to  return  thanks  to  God."  —  Bk.  6, 

4  Sect.  23.      "  But  keep  the  Sabbath,  and  the  Lord's-day  festival  ;  be- 

5  cause  the  former  is  the  memorial  of  the  Creation,  and  the  latter,  of  the 
resurrection." — Bk.  7,  Sect.   2,  Par.  23.     "  On  the  day  of  the  resur- 

5  rection  of .  the  Lord,  that  is,  the  Lord's-day,  assemble  yourselves  to- 

2  gether,  without  fail,  giving  thanks  to  God,"  etc. — Bk.  7,  Sect.  2,  Par. 

30.     '*  O  Lord  Almighty,  thou  hast  created  the  world  by  Christ,  and 

4  hast  appointed  the  Sabbath  in  memory  thereof,  because  that  on  that  day 
thou  hast  made  us  rest  from  our  works,  for  the  meditation  upon  thy 

2  laws." — Bk.  7,  Sect.  2,  Par.  36.      "  On  which  account  we  solemnly  as- 

5  semble  to  celebrate  the  feast  of  the  resurrection  on  the  Lord's-day," 
etc. — Bk.   7,  Sect.  2,  Par.  36.      "  On  this  account  He  permitted  men 

4  every  Sabbath  to  rest,  that  so  no  one  might  be  willing  to  send  one 
word  out  of  his  mouth  in  anger  on  the  day  of  the  Sabbath.  For  the 
Sabbath  is  the  ceasing  of  the  Creation,  the  completion  of  the  world, 
the  inquiry  after  laws,  and  the  grateful  praise  to  God  for  the  blessings 

5  He  has  bestowed  upon  men.     All  which  the  Lord's-day  excels,  and 

3  shows  the  Mediator  Himself.  ...  So  that  the  Lord's-day  commands 
us  to  offer  unto  thee,  O  Lord,  thanksgiving  for  all.  For  this  is  the 
grace  afforded  by  thee,  which  on  account  of  its  greatness  has  obscured 
all  other  blessings." — Bk.  7,  Sect.  2,  Par.  36.      "  Let  the  people  assem- 

2  ble,  with  the  presbytery  and  bishops  that  are  present,  on  the  Lord's- 
5  day,  and  let  them  give  their  consent." — Bk.  7,  Sect.  2,  Par.  4.     "  Let 

4  the  slaves  work  five  days  ;  but  on  the  Sabbath  day  and  the  Lord's-day 

5  let  them  have  leisure  to  go  to  church  for  instruction  in  piety." — Bk. 
2  8,  Sect.  4,  Par.  33.  "  If  any  one  of  the  clergy  be  found  to  fast  on  the 
5  Lord's-day,  or  on  the  Sabbath  day,  excepting  one  only,  let  him  be  de- 
4  prived." — Apostolic  Canons,  64.  270  — MiNCius  Felix,  a.d.  210. 
I   "  The   Christians   come    together   to   a  repast  on  a  solemn  day." — 

Quoted  by  Hessey,  p.  48.  271 — Constantine,  a.d.  321.  See  (301). 
"  That  the  first  Christian  emperor,  finding  all  Christians  unanimous 
in  the  possession  of  the  day,  should  make  a  law  (as  our  kings  do),  for 
the  due  observing  of  it  ;  and  that  the  first  General  Council  should 
establish  uniformity  in  the  very  gesture  of  worship  on  that  day,  are 
strong  confirmations  of  the  matter  of  fact,  that  the  churches  unani- 
mously agreed  in  the  holy  use  of  it  as  a  separated  day,  even  from  and 
in  the  Apostles*  days." — Richard  Baxter,  in  *' T/ie  Divine  Appoititment 
of  the  Lord's  day,''  p.  41.  [Cf.  also  Council  of  Nicaia,  Canon  2C  "As 
some  kneel  on  the  Lord's-day,  etc."]     See  (936). 


APPENDIX.  555 

Note  275— Table  of  Sabbath  Laws  from  321  a.d.  to  18S4,  Giv- 
ing THE  most  important  laws,  WITH  SOME  OTHER  IMPORTANT  DATES 
IN  THE  HISTORY  OF  Sabbath  OBSERVANCE.  [On  Sabbath  Laws  in 
general,  see  pp.  24,  139.  159,  177,  189,  (399),  (504),  (580),  (770),  (775), 
(813).  (814).] 

Note  276 — 321  a.d.  (Mar.  7th),  Constantine,  the  Roman  Emperor, 
issued  the  first  European  Sunday  law  in  the  following  words  :  "  Let 
all  judges,  inhabitants  of  the  cities,  and  artificers,  rest  on  the  vener- 
able day  of  the  Sun.  But  husbandmen  may  freely  and  at  their  pleas- 
ure apply  to  the  business  of  agriculture,  since  it  often  happens  that 
the  sowing  of  grain  and  the  planting  of  vines  can  not  be  so  advan- 
tageously performed  on  any  other  day  ;  lest,  by  neglecting  the  oppor- 
tunity, they  should  lose  the  benefits  which  the  divine  bounty  bestows 
upon  us."  [Olher  laws  on  Sunday  work  cf  farmers  :  (281),  (285), 
(288),  (297),  (301),  (365).  Later  in  the  same  year,  Constantine  supple- 
mented this  law  with  an  edict  permitting  on  Sunday  the  emancipation 
of  slaves  and  children,  and  the  merciful  visitation  of  prisoners.  Still 
later  "  he  appointed  markets  to  be  held  on  the  day  of  the  Sun,"  and 
also  required  his  armies  to  pray  on  that  day,  not  specifying  to  what 
deity.  "  In  our  received  text  of  Sozomon  it  is  stated  that  Constan- 
tine commanded  his  people  to  honor  Fridav,  as  the  day  of  Christ's 
death,  equally  with  Sunday  as  the  day  of  His  resunection.  In  our 
received  text  of  Eusebius  it  is  staled  that  he  enjoined  for  Saturday  the 
same  cessation  of  business.  But  the  statements  of  both  Sozomon 
and  Eusebius  are  viewed  with  doubt  by  the  more  careful  critics,  not 
only  because  the  text  of  both  is  corrupt,  but  also  because  no  such  law 
concerning  Friday  or  Saturday  is  found  either  in  the  Justinian  or  the 
Theodosian  code." — Franklin  yo/iHson,  D.D.,  in  Sabbath  Essays,  p. 
241.  On  Constantine,  see  pp.  91,  174,  232,  (271),  also  Hessey  (704),  p. 
58,  Sabbath  Essays  (714),  p.  240,  Am.  Bar.  As.  Rep.  1880(836),  p.  110.] 

Note  277 — 386  a.d.  Theodosius  prohibited  all  business  and  shows. 
[Other  early  laws  about  Sunday  trade  :  (287),  (289),  (290),  (291),  (292), 
(293),  (297).  Other  early  laws  against  Sunday  amusements  :  (278), 
(280),  (281),  (285),  (290),  (291),  (295),  (307),  (308),  (310),  (315),  (317)-] 

Note  278 — 392  a.d.  Theodosius  prohibited  contests  of  the  circus, 
theatrical  games  and  horse  races. 

Note  279—408  a.d.  Honorius  and  Theodosius  II  required  judges 
to  proceed  against  robbers  and  pirates  on  Sundays  as  well  as  on  other 
days,  in  order  to  prevent  the  failure  of  justice,  and  promote  public 
safety.  Judges  were  also  permitted,  about  this  time,  to  act  in  civil 
cases  when  necessary  to  prevent  failure  of  justice.  [Early  laws  as  to 
judicial  proceedings  on  Sunday,  see  (276),  (292),  (319).]  [According 
to  Lord  Mansfield,  of  England,  the  Constitution  of  Theodosius,  which 
includes  the  above  laws,  is  a  part  of  the  common  law  of  England — 
and  so  of  the  United  States.] 

Note  280—409  A.D.,  Honorius  and  Theodosius  II  prohibited  all 
amusements. 

Note  2§1-  -440  A.D.,  Leo  I  issued  the  following  edict  :  "  It  is  our 
will  and  pleasure,  that  the  holy  days,  dedicated  to  the  Most  High  God, 
should  not  be  spent  in  sensual  recreations,  or  otherwise  profaned  by 
suits  of  law.  ...  As  to  the  pretence,  that  by  this  rest  an  opportunity 
m?y  be  lost  [of  securing  crops]  this  is  a  poor  reason,  considering  that 
the  fruits  of  the  earth  "do  not  depend  so  much  on  the  diligence  and 


556 


THE   SABBATH   FOR   MAN. 


pains  of  man,  as  on  the  efficacy  of  the  Sun  and  the  blessing  of  God. 
We  command,  therefore,  all,  whether  husbandmen  or  others,  to  for- 
bear work  on  this  Day  of  the  Resurrection.  For  if  other  people 
[meaning  the  Jews]  keep  the  shadow  of  this  day  in  a  solemn  rest  from 
all  secular  labor,  on  the  Sabbath  [the  seventh  day],  how  much  rather;,, 
ought  we  to  observe  the  substance,  a  day  so  ennobled  by  our  gracious  ' 
Lord,  who  saved  us  from  destruction." — Quoted  in  Kingsbuyy  (S51), 
/.  210.     See  also  "  Gesta  Christi,"  p.  86. 

Note  9§2— 55S  A.D..  Clothaire,  King  of  France,  issued  an  edict  for- 
bidding all  servile  labors  on  the  Lord's-day.  [Other  early  laws  against 
servile  labor  :  (276),  (285),  (286),  (301).  For  ecclesiastical  laws  of  this 
period,  see  Hessey  (704),  p.  88.] 

Note  2§3 — 673  A.D.  [Date  according  to  Hessey],  Ina,  King  of 
West  Saxons,  fined  masters  who  required  their  slaves  to  work  on  Sun- 
days, and  punished  slaves  who  worked  without  their  masters'  knowl- 
edge by  scourging.  Freemen  who  thus  worked  were  fined  or  en- 
slaved. 

Note  284 — 6g6  A.d.,  Whitred,  King  of  the  Kentish,  enacted  laws 
similar  to  those  of  Ina. 

Note  2§5 — 800  A  D.,  Charlemagne,  Emperor  of  France,  Spain, 
Italy,  Germany  and  Hungary,  issued  the  following  law  :  "  We  do 
ordain,  as  it  is  required  in  the  law  of  God,  that  no  man  shall  do  any 
servile  work  on  the  Lord's-day  :  namely,  that  they  employ  not  them- 
selves in  works  of  husbandry,  making  hay,  fencing  or  hedging,  grub- 
bing and  felling  trees,  digging  in  the  mines,  building  houses,  planting 
orchards  ;  and  that  they  go  not  a  hunting  in  the  fields,  or  plead  in 
courts  of  justice  ;  that  women  weave  not  or  dress  cloth,  do  no  needle- 
work or  card  wool,  or  beat  hemp,  or  wash  linen  openly,  or  shear 
sheep  ;  but  that  they  all  come  to  church  to  magnify  the  Lord  their 
God,  for  those  good  things,  which,  on  this  day,  He  bestowed  on 
them."  Charlemagne  also  issued  a  special  edict  against  Sunday 
markets.  [On  Charlemagne's  Sunday  lav/s,  see  Macfie's  "  Sabbath  of 
the  Lord,"  p.  54  ;  Kingsbury  (851),  p.  209  ;  Sabbath  Essays  (714),  p. 
241.]  [Other  laws  requiring  church  going  :  (284),  (294),  (300),  (303), 
(306),  (307).  0 19).  (94),  P-  III-] 

Note  J5S6 — 876  A.D.,  Alfred  adopted  the  Decalogue,  including  the 
Fourth  Commanament,  as  the  foundation  of  his  legal  code. 

Note  iJ87 — 906  A.D.  [Date  according  to  Hessey],  -(Edward  the 
Elder  and  Guthrin  the  Dane,  rulers  in  England,  also  enacted  laws 
similar  to  those  of  Ina,  and  further  ordained  that  goods  set  for  sale  on 
Sunday  should  be  forfeited. 

Note  2§8 — 910  A.D.,  Leo  Philosophus,  of  the  Eastern  Empire,  re- 
pealed the  exceptions  in  favor  of  agriculturalists  in  the  law  of  Con- 
stantine. 

Note  389—925  A.D.,  .^thelstane,  of  England,  forbade  buying  and 
selling. 

Note  Q90 — 958  A.D.  [Hessey's  date],  ./^dgar  the  Peaceful,  of  Eng- 
land, made  a  similar  law,  and  also  forbade  markets,  county  courts, 
"  heathenish  songs  and  diabolical  sports,"  and  fixed  beginning  of  Sun- 
day at  3  P.M.  of  Saturday,  to  last  "  till  Monday  morning  light,"  which 
last  soon  became  a  "  dead  canon."  [For  another  Sunday  law  which 
regulates  a  part  of  Sat.  also  see  (372).] 

Note  SJ9I — 1009  A.D. ,  iEthelrcd  renewed  interdict  against  **  trafhck- 


APPENDIX. 


557 


ing,  county  courts,  and  worldy  works,"  and  added  to  the  list  of  things 
forbidden  "hunting  bouts." 

Note  il92— 1017  A.D.,  Cnut  [Canute]  prohibited  trade,  secular  meet- 
ings, hunting,  but  allowed  courts  "  in  case  of  great  necessity."  (Willi- 
son  (921),  p.  ix.) 

Note  293—1354  a.d.,  Edward  III  forbade  the  shewing  of  wools  at 
the  market  town.  According  to  Neale  (814)  the  previous  law  against 
holding  courts  was  little  regarded  during  this  reign. 

Note  294—1359  a.d.,  according  to  Archbishop  Islip  (836),  the  law 
requiring  church-going  was  disregarded  in  favor  of  "  unlawful  meet- 
ings where  revels  and  drunkenness  and  many  other  dishonest  things 
are  practised." 

Note  295 — 1388  A.D.,  Richard  II  forbade  to  servants  and  laborers 
"  the  playing  at  tennis  or  football,  and  other  games  called  coytes, 
dice,  casting  of  the  stone,  railes,  and  such  other  importune  games," 
but  permitted  them  to  use  bows  and  arrows,  in  order  doubtless  that 
they  might  be  ready  for  military  service  when  needed. 

Note  29tl — 1428  A.D.,  Henry  VI  forbade  laborers,  engaged  by  the 
week,  to  claim  wages  for  work  done  on  Sunday. 

Note  297 — 1448  a.d.,  Henry  VI  forbade  Sunday  markets  and 
fairs,  except  on  four  Sundays  of  harvest. 

Note  29§ — 1464  A.D.,  Edward  W  re-enacted  the  law  of  1388  with 
increased  penalties  and  forbade  the  selling  of  shoes. 

Note  299 — 1523  a.d.,  Henry  VIII  repealed  law  against  selling 
shoes. 

Note  300— 1546  A.D.,  Edward  VI  ordered  that  Sunday  should  be 
"  wholly  given  to  God,  in  hearing  the  word  of  God  read  and  taught, 
in  private  and  public  prayers,   .   .   .  visiting  the  sick,  etc.'' 

Note  301 — 1552  A.D.,  Edward  VI,  while  re-enacting  laws  against 
Sunday  labor,  made  exception  for  works  of  necessity,  including  farm 
work  in  the  time  of  harvest,  probably  meaning  from  July  to  Septem- 
ber or  October  of  each  year. 

Note  302 — 1553  A.D.,  Queen  Mary  repealed  law  of  1552. 

Note  303 — 1558  A.D.,  Queen  Elizabeth  personally  re-enjoined  the 
observance  of  the  law  of  1552,  and  forbade  the  selling  of  meat  or 
drink  at  the  hours  of  public  worship.  Attendance  at  parish  church 
made  compulsory.  Fine  is.  for  i  absence,  ;^20  for  month.  [It 
should  be  noted  that  laws  requiring  attendance  at  church  were  enacted 
before  the  word  "  Puritan"  was  invented.     See  (285).] 

Note  304 — 1564  A.D.,  Puritanism  began  to  be  known  by  that  name, 
and  to  influence  Sabbath  observance.  It  was  simply  the  name  of 
those  in  the  Church  of  England  who  desired  that  it  should  \>& purified 
from  the  popish  corruptions  that  remained  within  it,  and  is  to  be  dis- 
tinguished from  the  less  severe  "  Pilgrims,"  who  were   "  dissenters." 

Note  305 — 1583  A.D.,  the  appearance  of  a  scholarly  book  by  Dr. 
Bownd,  a  Puritan,  which  proved  that  the  Fourth  Commandment  is  of 
universal  and  perpetual  obligation,  and  that  the  Lord's-day  is  not  an 
ecclesiastical  holiday  only,  but  the  Christian  Sabbath,  with  God's  law 
behind  it,  made  a  profound  impression.  For  epitomes  of  this  book, 
see  Gilfillan  (703),  p.  67,  and  Hessey  (704),  p.  205.  [On  the  Puritans, 
see  (94).] 

Note  306 — 1617  A.D.,  Cavaliers  of  Virginia  (three  years  before  Pil- 
grims landed  at  Plymouth)  enacted  the  first  American  Sabbath  lav/,  in 


558  THE   SABBATH    FOR   MAN. 

which  church-going  was  made  compulsory,  with  a  fine  of  two  pounds 
of  tobacco  for  each  absence,  besides  the  fine  oi  /^20  for  a  month's  ab- 
sence, as  provided  by  the  law  of  Queen  Elizabeth.  See  (20).  ["  The 
Cavaliers  of  Virginia  as  well  as  the  Puritans  of  New  England,  the 
Dutch  of  New  York  and  the  Quakers  of  Pennsylvania,  the  Roman 
Catholics  of  Maryland  and  the  Huguenots  of  the  Carolinas,  alike  from 
the  beginning  maintained  the  Sabbath,  both  by  customs  and  laws" 
(S03).] 

Note  307 — 1618  A.D.,  James  I  repealed  law  of  Queen  Mary  and 
re-enacted  law  of  1552.  Like  Elizabeth,  he  made  church-going  com- 
pulsory, but  issued  (for  the  people  of  Lancashire  only)  "  The  Book  of 
Sports,"  permitting,  after  morning  service,  except  to  Papists  and 
Puritans,  dancing,  archery,  leaping,  vaulting,  May  games,  Whitsun- 
ales,  Morris  dances.  Maypoles,  etc.,  but  prohibiting  bear-baiting, 
bull-baiting,  interludes,  bowling.  This  law,  partial  both  as  to  people 
and  place,  was  so  strongly  opposed  that  it  was  from  the  first  a  dead 
letter.  See  GilfiUan  (703),  pp.  83,  129.  ["  Bk.  of  Sports,"  republished 
by  Charles  I,  see  (310).  On  laws  regarding  Sunday  amusements, 
nee  (277).]  The  Sabbath  law  passed  by  the  Parliament  of  Scotland 
during  this  reign,  in  which  it  was  united  with  Great  Britain  and  Ire- 
land, was  far  more  strict  than  the  above.  It  forbade  during  all  of  the 
Sabbath,  gaming,  going  to  ale-houses,  selling  meat  and  drink,  or 
"  wilfully  remaining  from  the  parish-kirk  in  time  of  sermon  or  prayers." 
Penalty,  fine  or  the  stocks.  [See  338.  Willison  (921),  p.  xi,  where 
the  subsequent  laws  of  the  Scotland's  Parliament  and  General  Assem- 
bly may  also  be  found.     Other  laws  of  Scotland  :  (313),  (318).] 

Note  30§— 1625  A.D.,  Charles  I  forbade  all  Sunday  gatherings  for 
amusement  outside  of  one's  own  parish  ;  also  bear-baiting,  bull-bait- 
ing, interludes,  common  plays,  etc.,  to  be  used  by  any  person  or  per- 
sons within  their  own  parishes.      Penalty,  fine  or  the  stocks. 

Note  309 — 1627  A.D.,  Charles  I  forbade  carriers,  drovers  and 
butchers  to  carry  on  their  trades  on  the  Sabbath. 

Note  310 — 1633  A.D.,  Charles  I  republished  "  Book  of  Sports" 
(probably  by  influence  of  Archbishop  Laud),  and  extended  its  provisions 
to  his  whole  kingdom.  Puritan  preachers,  after  reading  this  "  law  of 
man"  in  their  pulpits,  as  they  were  required  to  do  by  the  King,  cither 
followed  it  with  the  reading  of  "  the  law  of  God,"  the  Fourth  Com- 
mandment, bidding  their  hearers  choose  whom  they  would  serve, 
or  they  followed  the  reading  with  a  sermon  against  the  lawless 
law,  or  they  ignored  it  altogether  ;  but  the  amusements  permitted 
were  somewhat  used,  to  the  increasing  demoralization  of  the  people.. 

Note  3lfl — 1641  A.D.,  Sale  of  beer  or  other  strong  drinks  during 
hours  of  church  service  forbidden  in  colony  ot  New  Netherlands,  i.e., 
New  York  City.  [Other  laws  about  Sunday  liquor  selling:  (315), 
(317).  (328),  (329),  (332),   (334),  (337),  (339),  (340),  (345),  (346),  (350), 

(355)-] 

Note  312 — 1643  A.D.,  New  Haven  colony  enacted  that  "  Prophana- 
lion  of  the  Lord's-day  shall  be  punished  by  fine,  imprisonment,  or 
corporal  punishment  ;  and,  if  proudly  and  with  a  high  hand  against 
the  authority  of  God,  with  death."  —  Sabbath  Essays  (714),/.  263. 

Note  313—1644  A.I).,  In  Scotland,  the  "  Six  Sessions"  prohibited 
walking  on  the  streets  after  church  service.  [The  next  year,  magis- 
trates and  ministers  were  to  go  up  and  down  the  streets  to  cite  such 


APPENDIX.  559 

persons  for  censure.  In  1658  this  duty  was  put  on  English  soldiers, 
who  were  to  lay  hold  on  any  whom  ihey  found  before  or  after  sermon 
"  out  of  their  houses  or  out  of  the  church."     See  Hessey  (707),  p.  216  ] 

Note  314 — 1648  A.D.,  First  codification  of  the  laws  of  the  Massa- 
chusetts Bay  Colony,  in  the  framing  of  which  Bellingham  and  Cotton 
had  a  large  share.  In  the  first  draught  of  those  laws  by  Mr.  Cotton, 
among  the  crimes  punishable  with  death  was  "  Prophaning  the  Lord's- 
day  in  a  careless  or  scornful  neglect  or  contempt  thereof,"  This  pen- 
alty was  erased  by  Winthrop,  and  it  was  "  left  to  the  discretion  of  the 
court  to  inflict  other  punishment  short  of  death." — Sabbath  Essays 
(714),/.  263. 

Note  315—1648  A.D.,  In  the  colony  of  New  Netherlands  (N.  Y.), 
all  tapping,  fishing,  hunting,  trading,  business,  and  other  usual  avoca- 
tions forbidden  (8ig). 

Note  316 — 1653  A.D.,  "  Book  of  Sports"  was  burned  by  the  com- 
mon hangman,  by  order  of  the  Long  Parliament  of  the  Common- 
wealth. 

Note  317 — 1657  A.D.,  In  the  colony  of  New  Netherlands  (N.  Y.), 
ordinance  provided  that  no  person  "  of  whatever  rank  or  nation  he 
may  be,"  shall  entertain  company,  sell  liquor,  perform  any  labor, 
transact  business  or  go  on  pleasure  parties,  on  Sundays,  or  during 
divine  service.     This  law  applied  to  the  whole  of  the  Sabbath  (Big). 

Note  318— 1661  A.D.,  Charles  II  issued  a  Sabbath  law  for  Scot- 
land [still  in  force],  ratifying  former  laws  and  forbidding  especially 
"  salmond  fishing  goeing  of  salt  pans  milnes  or  kills  ;  all  hireing  of 
shearers  carieing  of  loads  keeping  of  mercats  or  using  any  sorts  of 
merchandice  on  the  said  day  and  all  other  prophanation  thairof." 
The  fines  range  from  ten  to  "  twenty  pund  Scots,"  "  and  if  the  parlie 
offender  be  not  able  to  pay  the  penalties  forsaid  then  to  be  exemplarly 
punist  in  his  bodie,"  etc.  [In  1870  in  the  case  of  Bute  vs.  More  (a 
confectioner  arrested  for  trading  on  the  Sabbath)  in  the  Dundee  High 
Court  it  was  decided  that  this  law  of  1661  is  not  in  dissuetude. — J\e- 
■port  for  1883  of  GlasgO'v  Working  Men  s  Sabbath  Protection  Association 
{JQ)%\  p.  53.  In  1837,  in  the  case  of  Philips  vs.  Innes  4  CI.  and  F.  234, 
the  House  of  Lords  declared  the  business  of  shaving  by  a  barber  on 
Sunday  was  not  *'  a  work  of  necessity  or  mercy,"  which  is  the  lan- 
guage of  the  Scotch  law.  The  master  was  attempting  to  compel  his 
apprentice  to  serve  in  the  shop  on  Sunday  till  about  10  a.m.,  and  the 
decision  was  reversing  the  judgment  of  the  Scotch  court,  that  the  ap- 
prentice could  not  be  required  to  do  that  which  was  unlawful  to  do  on 
such  a  day.  Lord  Brougham,  in  delivering  the  decision  of  the  Lords, 
said  that  men  could  provide  themselves  on  Saturday  with  shaving  as 
with  food  and  clothing.  This  decision  quoted  in  18S2  in  Canada 
Court  of  Common  Pleas,  in  case  of  Queen  vs.  Taylor  and  followed.] 

Note  319 — 1676  A.D,,  "  The  unworkable  act  of  Charles  11"  (as  the 
Sunday  Rest  Association  (801)  call  it)  was  enacted.  2gth  Car.  II,  c.  7. 
[It  was,  until  1776,  the  Sabbath  law  of  the  American  colonies  as  a 
part  of  the  British  Empire,  and  is  therefore  the  foundation  of  all  sub- 
sequent American  Sabbath  laws,  as  it  is  still,  with  amendments,  the 
law  of  England,  Ireland  and  Wales]  This  law  lequired  the  execution 
of  pre-existing  laws  for  Sabbath  observance,  including  compulsory 
church-going  and  other  exercises  of  piety  ;  it  prohibited  all  labor  and 
business  by  persons  over  14  years  of  age,  except  v/orks  of  necessity 


560 


THE   SABBATH    FOR   MAN. 


and  charity — goods  exposed  for  sale  being  forfeit  also  traveling  for 
business  purposes  or  by  water,  except  by  consent  of  a  magistrate 
for  some  extraordinary  occasion — those  robbed  while  thus  illegally 
traveling  having  no  action  for  damages  against  the  authorities.  This 
law  declared  all  legal  processes  served  on  Sunday  void,  except  in  cases 
of  treason,  felony  and  breach  of  the  peace.  The  law  declared  that  its 
prohibitions  of  work  and  trade  did  not  apply  to  the  preparing  of  food 
in  homes,  nor  to  the  preparing  and  selling  of  food  in  inns  and  restau- 
rants, nor  to  the  crying  and  selling  of  milk  before  nine  in  the  morning 
or  after  four  in  the  afternoon. 

Note  320 — Blackstone  thus  defends  and  summarizes  the  British 
Sabbath  laws  :  "  Profanation  of  the  Lord's  day,  vulgarly  (but  improp- 
erly) called  Sabbath-brcakhtg,  is  a  ninth  offence  against  God  and  relig- 
ion, punished  by  the  municipal  law  of  England.  For,  besides  the  no- 
torious indecency  and  scandal  of  permitting  any  secular  business  to  be 
publicly  transacted  on  that  day,  in  a  country  professing  Christianity, 
and  the  corruption  of  morals  which  usually  follows  its  profanation,  the 
keeping  one  day  in  the  seven  holy,  as  a  time  of  relaxation  and  refresh- 
ment as  well  as  for  public  v/orship,  is  of  admirable  service  to  a  State, 
considered  merely  as  a  civil  institution.  It  humanizes  by  the  help  of 
conversation  and  society  the  manners  of  the  lower  classes,  which 
would  otherwise  degenerate  into  a  sordid  ferocity  and  savage  selfish- 
ness of  spirit  ;  it  enables  the  industrious  workman  to  pursue  his  occu- 
pation in  the  ensuing  week  with  health  and  cheerfulness  ;  it  imprints 
on  the  minds  of  the  people  that  sense  of  their  duty  to  God,  so  neces- 
sary to  make  them  good  citizens  ;  but  which  yet  would  be  worn  out 
and  defaced  by  an  unremitted  continuance  of  labor  without  any  stated 
times  of  recalling  them  to  the  worship  of  their  Maker.  And  therefore 
the  laws  of  King  Athclstan  forbade  all  merchandising  on  the  Lord's- 
day,  under  very  severe  penalties.  And  by  statute  27  Hen.  VI.  c.  5,  no 
fair  or  market  shall  be  held  on  the  principal  festivals.  Good  Friday,  or 
any  Sunday  (except  the  four  Sundays  in  harvest),  on  pain  of  forfeiting 
the  goods  exposed  for  sale.  And  since,  by  the  statute  i  Car.  I.  c.  i, 
no  person  shall  assemble  out  of  their  own  parishes,  for  any  sport 
whatsoever  upon  this  day  ;  nor,  in  their  parishes  shall  use  any  bull  or 
bear-baiting,  interludes,  plays  or  other  7i7ila7tiful  exercises,  or  pas- 
times ;  on  pain  that  every  offender  shall  pay  3s.  4d.  to  the  poor. 
This  statute  does  not  prohibit,  but  rather  impliedly  allows,  any  inno- 
cent recreation  or  amusement,  within  their  respective  parishes  even 
on  the  Lord's-day,  after  Divine  service  is  over.  But  by  the  statute  29 
Car.  H.  c.  7,  no  person  is  allowed  to  work  on  the  Lord's-day  or  use 
any  boat  or  barge  or  expose  any  goods  to  sale  ;  except  meat  in  public 
houses,  milk  at  certain  hours,  and  works  of  necessity  or  charity,  on 
forfeiture  of  5s.  Nor  shall  any  drover,  carrier,  or  the  like,  travel  upon 
that  day,  under  pain  of  twenty  shillings.  —  Cotnmeniarics^  Bk.  iv.  ch. 
iv  (ix). 

Note  tWI — ["  The  oft-quoted  '  Blue  Laws  '  of  Connecticut  are  a  pure 
fiction,  first  published  in  London  in  1781  by  Samuel  Peters  in  revenge 
for  being  driven  from  the  colony  on  account  of  his  obnoxious  royalism." 
— Johnson  s  Cyclopicdia,  article  on  "  Sunday."  So  much  has  been  said 
ignorantlyof  the  "  Puritanical  Blue  Laios  oi  Connecticut"— even  such 
a  scholar  as  Hessey  quoting  them  as  genuine  in  his  book  on  "  Sunday" 
— revision  of  1880,  p.  213 — and  Cox  also  in  "  Sabbath  Laws  and  Sab- 


APPENDIX.  561 

bath  Duties,"  p.  562,  that  it  seems  necessary  to  quote  the  **  strictest 
Sabbath  law  ever  on  the  statute  books  of  Connecticut,"  as  I  have 
received  it  from  one  of  her  lawyers,  with  his  statement  that  the 
alleged  Conn,  law  forbidding  a  man  to  kiss  his  wife  on  the  Sabbath, 
and  much  more  of  like  import  published  as  the  "  Blue  Laws  of  Con- 
necticut" never  existed.  The  early  Sabbath  laws  of  Conn,  were  less 
severe  than  the  antecedent  and  contemporaneous  British  laws  on  which 
they  were  based  in  part.]  The  following  is  the  full  text  of  Connecti- 
cut's strictest  Sabbath  law,  enacted  1688  a.d.,  which  gave  way  to 
a  better  one  in  1773  :  "  An  act  for  the  due  Observation  and  Keeping 
the  Sabbath,  or  Lord's-day  ;  and  for  Preventing  and  Punishing  Disor- 
ders and  Prophaneness  on  the  Same.  Be  it  enacted  by  the  Governor, 
Council,  and  Representatives  in  General  Court  assembled,  and  by  the 
authority  of  the  same.  That  all,  and  every  person  and  persons  what- 
ever, shall,  and  they  are  hereby  required  on  the  Lord's-day  carefully  to 
apply  themselves  to  duties  of  religion  and  piety,  publicly  and  pri- 
vately :  and  that  whatsoever  person  shall  not  duly  attend  the  public 
worship  of  God  on  the  Lord's-day,  in  some  congregation  by  law 
allowed,  unless  hindered  by  sickness,  or  otherwise  necessarily  de- 
tained or  hindered,  shall  incur  the  penalty  of  three  shillings  for  every 
such  offence,  and  being  presented  to  authority  for  such  neglect,  shall 
be  deemed  guilty  thereof,  if  such  person  shall  not  be  able  to  prove  to 
the  satisfaction  of  such  authority  that  he  or  she  has  attended  to  said 
worship.  That  whatever  persons  shall  on  the  Lord's-day,  under  any 
pretence  whatsoever,  assemble  themselves  together  in  any  of  the  pub- 
lic meeting-houses,  provided  in  any  town,  parish,  or  society  for  the 
public  worship  of  God,  without  the  leave  or  allowance  of  the  minister 
and  congregation  for  whose  use  it  was  provided,  and  be  thereof  con- 
vict, as  aforesaid,  every  such  person  shall  incur  the  penalty  of  ten  shil- 
lings for  every  such  offence.  Nor  shall  any  persons  neglect  the  public 
worship  of  God  in  some  lawful  congregation,  and  form  themselves 
into  separate  companies  in  private  houses  on  penalty  of  ten  shillings 
for  every  such  offence  each  person  shall  be  guilty  of.  That  no  trades- 
man, artificer,  laborer  or  other  person  whatsoever,  shall  upon  the  land 
or  water  do,  or  exercise  anj'-  labor,  business  or  work  of  their  ordinary 
callings,  or  of  any  kind  whatsoever  (works  of  necessity  and  mercy 
only  excepted),  nor  use  any  game,  sport,  play,  or  recreation  on  the 
Lord's-day,  or  a  day  of  public  fasting  or  thanksgiving,  or  any  part 
thereof,  on  pain  that  every  person  so  offending  shall  for  every  offence 
forfeit  the  sum  of  ten  shillings.  That  whatsoever  person  shall  be 
guilty  of  any  rude,  profane  or  unlawful  behavior  on  the  Lord's-day, 
either  in  word  or  action,  by  clamorous  discourse,  or  by  shouting,  hol- 
lowing, screaming,  running,  riding,  dancing,  jumping,  blowing  of 
horns  ;  or  any  other  such  like  rude  and  unlawful  words  or  actions  in 
any  house  or  place  so  near  to,  or  in  any  public  meeting-house  for 
divine  worship  that  those  who  meet  there  may  be  disturbed  by  such 
rude  and  profane  behavior,  and  being  thereof  convict,  shall  incur  the 
penalty  of  forty  shillings  for  every  such  offence.  That  no  traveler, 
drover,  horse-courser,  wagoner,  carter,  butcher,  higler,  or  any  of 
their  servants,  shall  travel  on  that  day,  or  any  part  thereof  ;  except  by 
some  adversity  they  are  belated,  and  forced  to  lodge  in  the  woods, 
wilderness,  or  highvi^ays  the  night  before  ;  and  in  such  case  to  travel 
no  faither  than  to  the  next  inn,  or  place  of  shelter  on  that  day,  upon 


562 


THE   SABBATH   FOR   MAN. 


penalty  of  forfeiting  the  sum  of  twenty  shillings.  Nor  shall  any  per- 
son go  from  his  or  her  place  of  abode  on  the  Lord's-day,  unless  to  or 
from  the  public  worship  of  God  attended,  or  to  be  attended  upon,  by 
such  person  in  some  place  allowed  by  law  for  that  end  ;  or  unless  it 
be  on  some  work  or  business  of  necessity,  or  mercy  then  to  be  done  or 
attended  upon,  on  the  penalty  of  five  shillings  for  every  such  offence. 
Nor  shall  any  person  or  persons  keep  or  stay  at  the  outside  ^f  the 
meeting-house  during  the  time  of  public  worship  (there  being  conven- 
ient room  in  the  house),  nor  unnecessarily  withdraw  themselves  from 
the  public  worship  to  go  without  doors,  nor  profane  the  time  by  play- 
ing or  talking,  on  penalty  of  three  shillings  for  every  such  offence.  That 
if  any  heads  of  families,  or  single  persons,  boarders,  or  sojourners,  or 
any  young  persons  under  the  government  of  parents,  guardians,  or 
masters  shall  convene  and  meet  together  in  company,  or  companies  in 
the  street,  or  elsewhere  on  the  evening  next  before,  or  on  the  evening 
next  following  any  public  day  of  fast  and  be  thereof  convict,  shall 
suffer  the  penalty  of  three  shillings,  or  sit  in  the  stocks  not  exceeding 
two  hours.  Always  provided.  This  Act  shall  not  be  taken  or  con- 
strued to  hinder  the  meetings  of  such  persons  upon  any  religious  occa- 
sion. Thai  no  inn-holder,  or  other  person  keepmg  any  public  hr-use 
of  entertainment,  shall  entertain  or  suffer  any  of  the  inhabitants  of  the 
respective  towns  where  they  dwell,  or  others  not  being  strangers  or 
lodgers  in  such  houses,  to  abide,  or  remain  in  their  houses,  backsides, 
gardens,  orchards,  fields,  or  any  other  of  the  dependences  thereof, 
drinking,  or  idly  spending  their  time  on  Saturday  night  after  sunset,  or 
on  the  Lord's-day,  or  in  the  evening  following  ;  upon  penally  that 
every  person  that  shall  be  found  so  abiding,  spending  his  time  or 
drinking,  shall  forfeit  the  sum  of  five  shillings.  And  that  every 
tavern-keeper  so  entertaining  or  suffering  the  same  shall  forfeit  and 
pay  the  like  sum  for  every  such  offence  he  shall  be  guilty  of.  Pro- 
vided also,  That  all  presentments,  or  informations  against  any  person 
or  persons  for  being  guilty  of  any  of  the  aforementioned  offences  be 
made  within  one  month  after  the  commission  thereof.  Be  it  further 
enacted  by  the  authority  aforesaid,  That  no  vessel  shall  depart  out  of 
any  harbor,  port,  creek,  or  river  within  this  colony  on  the  J^ord's-day, 
v/ithout  the  master  thereof  (upon  some  emergent,  or  extraordinary  oc- 
casion) hath  special  order,  or  license  from  some  magistrate,  or  justice 
of  the  peace  under  his  hand  so  to  do  ;  nor  shall  any  vessel  sail  or  pass 
lay  any  town,  parish  or  society  lying  on  the  great  river  called  Con- 
necticut River,  where  the  public  worship  of  God  is  maintained  ;  nor 
weigh  anchor  within  two  miles  of  such  place,  unless  to  get  nearer 
thereto  on  the  Lord's-day,  any  time  betwixt  the  morning  light  and  the 
setting  of  the  sun,  on  penalty  that  the  master  for  every  such  ofifence 
shall  forfeit  the  sum  of  thirty  shillings.  And,  whereas  it  hath  been 
the  practice  in  some  places  in  this  colony  to  set  up  notifications  on  the 
Lord's-day  for  the  warning  of  trainings  and  meetings  about  secular 
affairs,  which  evil  practice  to  prevent:  Be  it  further  enacted  by  the 
authority  aforesaid,  That  all  such  warnings  and  noiificaiions  which 
shall  be  made,  set  up  or  published  on  the  Lord's-day,  shall  be  deemed, 
and  they  are  hereby  declared,  to  be  illegal,  and  of  none  effect.  And 
it  shall  be  lawful  for  any  person,  and  it  is  hereby  declared  to  be  the 
duty  of  the  grand-jury-men,  constables,  and  titbing-men  in  the  several 
towns  and  societies  or  parishes   m  this  government  to  pull  down  and 


APPENDIX.  563 

destroy  every  written  or  printed  notification  or  proclamation  of  a 
meeting  about  secular  affairs  that  shall  be  fixed  upon  the  door,  or  any 
other  part  of  any  meeting-house  for  the  worship  of  God,  in  this  col- 
ony on  the  Lord's-day  ;  or  on  fast  or  thanksgiving  days,  contrary  to 
this  Act,  and  not  suffer  the  same  to  abide  there  on  such  days.  And 
every  person  who  shall  presume  to  set  up  or  fix  any  such  written  or 
printed  notifications,  as  above,  on  the  Lord's-day,  in  order  to  be  seen 
and  read  on  said  day  by  the  people,  contrary  to  this  Act,  shall  forfeit 
and  pay  the  sum  of  five  shillings  for  every  such  offence.  And  the 
more  effectually  to  enforce  the  execution  of  this  Act,  Be  it  further 
enacted  by  the  authority  aforesaid,  That  each  town  in  this  colony,  at 
their  annual  town-meetings  in  December,  shall  choose  two  or  moie 
tything-men  in  each  parish  or  society  for  divine  worship  in  such  town, 
who  shall  be  forthwith  sworn  to  a  faithful  discharge  of  their  office. 
That  the  grand-jury-men  and  the  said  tything-men  and  constables  of 
each  town  shall  carefully  inspect  the  behavior  of  all  persons  on  the 
Sabbath,  or  Lord's-day  ;  and  especially  between  the  meetings  for 
Divine  worship  on  said  Day,  whether  in  the  place  of  such  public  meet- 
ing, or  elsewhere  :  and  due  presentment  make  of  any  prophanaiion  of 
the  worship  of  God  on  the  Lord's-day,  or  on  any  day  of  public  fast  or 
thanksgiving  ;  and  of  every  breach  of  Sabbath  which  they  or  any  of 
them  shall  see  or  discover  any  person  to  be  guilty  of  to  the  next  assist- 
ant or  Justice  of  the  Peace,  who  is  hereby  impowered  to  proceed 
therein  according  as  the  nature  of  the  offence  requires.  That  each 
grand-jury-man,  tything-man  or  constable  shall  be  allowed  two  shil- 
lings per  diem  for  each  day  he  spends  in  persecuting  such  offenders  ; 
to  be  paid  by  the  person  offending,  or  the  parent,  guardian,  or  master 
of  such  person  when  he  is  under  age  ;  and  all  fines  imposed  for  the 
breach  of  this  Act  on  minors  shall  be  paid  by  their  patents,  guardians, 
or  masters  ;  if  any  be  otherwise  such  minors  to  be  disposed  of  in  ser- 
vice to  answer  the  same.  And  upon  refusal,  or  neglect  of  payment  of 
such  fines,  and  charges  of  persecution,  the  offender  miay  be  committed, 
unless  he  be  a  minor,  in  which  case  execution  for  the  fine,  and  charge 
shall  go  forth  against  his  parent,  guardian  or  master  after  the  expira- 
tion of  one  month  next  after  such  conviction  of  such  minor,  and  not 
sooner.  Provided,  No  person  prosecuted  on  this  Act  shall  be  charged 
with  more  than  for  one  person  persecuting  him  for  such  offence. 
That  whatsoever  person  shall  be  convicted  of  any  prophanation  of  the 
Lord's-day,  or  of  any  disturbance  of  any  congregation  allowed  for  the 
worship  of  God,  during  the  time  of  their  assembling  for  or  attending 
on  such  worship,  and  shall,  being  fined  for  such  offence,  neglect  or 
refuse  to  pay  the  same,  or  present  estate  for  that  purpose,  the  court, 
assistant,  or  justice  before  whom  the  conviction  is  had,  may  sentence 
such  offender  to  be  publicly  whipt,  not  exceeding  twenty  stripes,  re- 
spect being  had  to  the  nature  and  aggravation  of  the  offence.  But  if 
any  children  or  servants  not  of  the  age  of  discretion  shall  be  con- 
victed of  such  prophanation  or  disturbance,  they  shall  be  punished 
therefor  by  their  parents,  guardians  or  masters  giving  them  due 
correction  in  the  presence  of  some  officer,  if  the  authority  so  appoint, 
and  in  no  other  way  ;  and  if  such  parent,  guardian,  or  master  shall 
refuse  or  neglect  to  give  such  due  correction,  that  every  such  parent, 
guardian  or  master  shall  incur  the  penalty  of  three  shillings.  And 
that  no  delinquent  convict  on  this  Act  shall  be  allowed  any  appeal  or 


564 


THE   SABBATH   FOR    MAN. 


review.  And  all  and  every  assistant,  Justice  of  the  Peace,  constable, 
grand-jury-man  and  tythincj-man  are  hereby  required  to  take  effectual 
care,  and  endeavor  that  this  Act  in  all  the  particulars  thereof  be  duly 
observed  ;  as  also  to  restrain  all  persons  from  unnecessarily  walking 
in  the  streets  or  fields,  swimming  in  the  water,  keeping  open  their 
shops,  or  following  their  secular  occasions  or  recreations  in  the  even- 
ing preceding  the  Lord's-day,  or  on  said  day  or  evening  following," 
[Dr.  J.  Hammond  Trumbull,  in  a  volume  entitled,  "  The  True  Blue 
Laws  of  Connecticut  and  New  Haven,  and  the  False  Blue  Laws  in- 
vented by  the  Rev.  Samuel  Peters,"  abundantly  shows  that  "  Connect- 
icut" (as  the  settlements  in  and  around  Hartford  were  called)  and 
"  New  Haven"  were  at  least  a  century  in  advance  of  England  in  the 
reform  of  penal  legislation.     See  (94).] 

Note  322— 1693  a.d.,  William  and  Mary  relaxed  lav/  of  1676  as 
to  hacks. 

Note  $23—1695  A.D.,  "  The  General  Assembly  of  the  Colony  of 
New  York"  passed  a  law  entitled  "  an  act  against  profanation  of  the 
Lord's-day  called  Sunday,"  which  prohibits  traveling  (except  persons 
going  to  church  within  twenty  miles,  physicians  and  the  post),  servile 
laboring  and  working,  shooting,  fishing,  sporting,  playing,  horse- 
racing,  hunting,  frequenting  tippling  houses  and  the  using  of  any  other 
unlawful  exercises,  and  pastimes  upon  the  Lord's-day.  This  law  was 
in  force  at  the  adoption  of  the  Constitution  of  the  State  in  1777,  and 
so  continued  until  1788. — Livingston  cSr'  SmitJi  s  edition  of  the  Colonial 
Laws,  /.  23  (817).  [For  laws  of  N.  J.  at  this  period  see  Report  of 
(805),  1884.] 

Note  321—1776  A.D.,  Washington's  Army  Order  for  Sabbath  Ob- 
servance.    See  p.  76. 

Note  325— 1699  a.d.,  William  HI  and  Mary  relaxed  law  of  1676 
as  to  watermen,  who  were  allowed  to  ply  between  Vaux  Hall  and 
Lime  House — points  above  and  below  London  Bridge.  [For  laws  of 
Parliament  of  Scotland  under  this  reign  see  Willison  (921),  p.  xii.] 

Note  326  —  1790  A.D.,  France  (in  the  Revolution)  substituted  a 
tenth-day  holiday  for  the  Sabbath,  17  Thermidor,  An.  VL,  required 
the  public  offices,  schools,  workshops  and  stores  to  be  closed,  and 
prohibited  all  sales,  except  of  eatables  and  medicines,  and  public  labor, 
except  in  the  country  during  seedtime  and  harvest.     See  pp.  53,  loa,  qoi. 

Note  327— iSro  a.u.,  U.  S.  Congress  passed  first  law  requiring  of 
postmasters  ihe  Sunday  delivery  of  mail.  See  p.  072.  [The  agitation 
led  to  the  first  American  Sabbath  Convention  in  1814.  Others,  1S28, 
1842,  1844,  1846,  etc.] 

Note  328 — 1837  a.d.,  Sunday  liquor-selling  was  first  prohibited  in 
Mass. 

Note  329—1839  A.D.,  First  British  law  for  the  Sunday  closing  of 
liquor  shops,  passed,  but  for  London  only  and  to  i  p.m  only. 

Note  330— 1840  A.D. ,  First  Sabbath  Association  in  the  U.S.  or- 
ganized— the"  Philadelphia   Sab.   As.  (806). 

Note  331  — 1840  A.D.,  A  religious  observance  of  the  Sabbath  was  still 
required  in  Ga.,  Tenn.,  Ark.,  Mich.,  Vt.,  and  S.  C.  (851).  [This  ele- 
ment has  since  1S40  been  eliminated  from  the  laws  of  all  these  states 
except  the  last  two.] 

Note  332 — 1848  a.d..  Law  for  Sunday  morning  closing  of  liquor 
shops  enacted  for  all  England. 


APPENDIX.  565 

Note  333— 1854  A.D.,  First  action  of  Parliament  in  regard  to  Sunday- 
opening  of  museums.  Proposal  defeated  in  the  House  of  Commons 
by  237  to  48. 

Note  3S4 — 1854  A.D.,  Forbes-MacKenzie  Act  passed,  requiring  en- 
tire Sunday  closing  of  liquor  shops  in  Scotland. 

Note  335 — 1856  A.D.,  Sunday  opening  of  museums  again  defeated 
in  the  House  of  Commons,  376  to  48. 

Note  336 — 1860  a.d.,  Sunday  opening  of  museums  debated  in  the 
British  Parliament,  but  the  proposal  withdrawn  and  a  resolution  favor- 
ing opening  on  week-day  evenings  substituted. 

Note  337 — 1862  a.d.,  Forbes-MacKenzie  Act  amended  to  allow 
certain  hotels  to  sell  on  Sunday  to  "  travelers." — Report  of  {']<)%),  1S83, 
/.  41.  President  Lincoln's  Army  Order  on  Sabbath  observance. 
See  p.  76. 

Note  33§ — 1874  A.D.,  Sunday  closing  in  England  increased  to  leave 
only  6  and  7  hours  opening.     See  Hessey  (704).  p.  x. 

Note  339 — 1876  a.d.,  Sunday  adopted  in  Japan  by  the  following 
"  Imperial  Decree"  :  "  Be  it  known  that  as  regards  the  sixth  day  holi- 
days heretofore  observed,  it  is  decreed  that,  from  the  coming  fourth 
month  the  Sundays  shall  be  observed  as  holidays."     See  p.  28. 

Note  34© — 1878  A.D.,  Sunday  closing  of  liquor  shops  enacted  for 
Ireland  except  five  cities. 

Note  341 — 1878  A.D.,  Prussia  repealed  law  of  1869  which  prohibited 
Sunday  labor  except  in  works  of  necessity,  and  put  in  its  place  a  law 
saying  that  work-people  should  not  be  "  compelled  "  to  work  on  Sun- 
day, except  in  those  industries  which  require  continuous  labor. 
About  all  the  legal  protection  that  is  now  given  to  the  Sabbath  is  the 
law  closing  shops  at  the  time  of  morning  service  and  a  law  voiding 
Sunday  contracts.     [Saxony  forbids  "  noisy  work"  on  Sunday.] 

Note  342 — Lord  Thurlow's  motion  in  House  of  Lords  for  Sunday 
opening  of  museums  defeated  by  vote  of  76  to  59. 

Note  343— 1880  A.D. ,  France  repealed  the  law  of  1814,  which  en- 
joined on  Sunday  the  closing  of  shops,  and,  during  mass  hours,  of 
restaurants,  and  which  interdicted  common  labor.  See  pp.  53,  102,  147. 
Unrepealed  laws  still  require  that  public  offices,  the  Bourse,  etc.,  shall 
be  closed,  and  that  no  notary  may  act  officially.  Payment  for  a  note 
may  not  be  demanded  on  Sunday,  though  a  note  given  on  Sunday  is 
good. 

Note  344 — 18S1  a.d.,  Lord  Dunraven's  motion  in  House  of  Lords 
for  Sunday  openmg  of  museums  defeated  by  vote  of  41  to  34. 

Note  345 — 1882  a.d.,  Entire  Sunday  closing  of  liquor  shops  enacted 
for  Wales. 

Note  346 — 1882  a.d..  Parliament  passed  law  for  Scotland  forbid- 
ding sale  of  liquors  on  the  Sabbath  on  steamboats.  As  a  result  only 
one  excursion  steamer  plied  on  the  Clyde  in  1883.  Before  this  law  it 
was  said  in  Scotland  that  "  one  could  see  Hell  on  the  Sunday  boat." 

Note  34T— 1882  a.d.,  Cal.  repealed  its  Sabbath  laws.     See  (358). 

Note  34§--i883  a.d.,  New  York  Sabbath  law  seriously  weakened 
by  amendments.     See  (381). 

Note  349— Sunday  opening  of  museums  defeated  a  third  time  in 
the  House  of  Lords  by  a  vote  of  91  to  67. 

Note  350— 1884  A.D.,  Present  federal  Sabbath  laws  of  the  U.  S., 
see  p.  266,  (107),  (413),  (825). 


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n  the  Sabbath, "2  Hilt.  40.    Lawn 
ce  or  religious  liberty  or  the  Cons 
7.    Decision  given  in.    (605). 

rght.  trains  in  transitu  may  run  until  9  a.  m.  to  reach  fermi 
may  not  load  or  unload.    Hnt.  with  dog,  or  found  otf  on 
lands  with  gun  or  pistol,  pro.     The  fsh.  pro.  is  "  with  a  ne 
Law  constitutional,  74  N.  C.  187  ;  4  Ired.  476. 

ontrol  the  sale  of  beer  and  nativ 
ig  vhI.  per.  as  ncs.,  when  danger 

0.   S.  566.     Law   as    related 
io225;    9  Ohio  439.      "The  etat 
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584  THE    SABBArii    FOR    MAN. 

403. — As  '*  Everybody  knows  more  than  anybody,"  a  law  for  the 
Sabbath  better  than  any  now  existing  might  be  made  by  combining 
the  best  elements  of  all  the  statutes  and  judicial  decisions  on  the  sub- 
ject. The  author  ventures  to  present  such  a  mosaic  as  a  hint  in  the 
direction  of  improved  legislation,  which  should  be  very  definite,  in 
order  to  lighten  the  work  of  the  courts  and  the  expenses  of  law  en- 
forcement, and  leave  law-abiding  citizens  in  no  doubt  as  to  their 
duties.  Of  course,  slight  changes  in  phraseology  and  other  minor 
matters  would  be  necessary  in, order  to  conform  to  the  usages  of  any 
particular  State  as  to  official  titles,  etc. 

OF  CRIMES  AGAINST  PUBLIC  DECENCY  AND  GOOD 

MORALS. 

Chapter  I. — Of  Crimes  against  Religious  Liberty  and  Conscience. 

§  I.  The  first  day  of  the  week  being,  by  general  consent,  set  apart 
for  rest  and  religious  uses,  the  law  prohibits  the  doing  on  that  day  of 
certain  acts  hereinafter  specified,  which  are  serious  interruptions  of 
the  repose  and  religious  liberty  of  the  community. 

§  2.  A  violation  of  the  foregoing  prohibition  is  a  misdemeanor, 
punishable  by  fine  or  imprisonment,  as  hereinafter  specified. 

§  3.  Under  the  term  "  day,"  as  employed  in  the  phrase  "  first  day 
of  the  week,"  when  used  in  this  chapter,  is  included  all  the  time  from 
midnight  to  midnight. 

§  4.  All  labor,  including  that  of  printers,  drivers  of  ice  wagons, 
barbers,  and  all  others,  whether  in  one's  ordinary  calling  or  otherwise, 
is  impartially  prohibited,  excepting  the  works  of  those  whose  labor  is 
imder  the  control  of  the  national  Congress,  and  works  of  necessity  or 
charity.  In  works  of  necessity  and  charity  are  included  the  usual 
duties  of  ministers,  religious  teachers,  organists,  singers,  sextons, 
doctors,  undertakers,  policemen,  domestic  servants  engaged  in  daily 
household  duties,  ferrymen,  sailors  at  sea  employed  in  the  necessary 
labor  of  working  a  vessel,  and  whatever  is  needful  to  the  good  order 
and  health  of  the  community.  Violations  of  this  section  shall  be 
punished  by  a  fine  of  not  less  than  ten  nor  more  than  twenty  dollars, 
or  by  imprisonment  for  not  less  than  ten  nor  more  than  twenty  days, 
or  by  both. 

§  5.  It  is  a  sufficient  defence  to  a  prosecution  for  servile  labor  on 
the  first  day  of  the  week,  that  the  defendant  uniformly  keeps 
another  day  of  the  week  as  holy  time,  and  does  not  labor  upon  that 
day,  and  that  the  labor  complained  of  was  done  in  such  a  manner  as 
not  to  interrupt  or  disturb  other  persons  in  observing  the  first  day  of 
the  week  as  a  day  for  rest  or  religious  service. 

§  6.  All  manufacturing  on  the  first  day  of  the  week  is  prohibited, 
except  that  in  rolling  mills  and  blast  furnaces  and  similar  establish- 
ments where  serious  injury  would  be  done  !b  a  legal  industry  by  a 
total  suspension  of  work,  the  fires  may  be  kept  up  and  other  works 
of  necessity  may  be  done  in  such  a  manner  as  not  to  interfere  with 
the  repose  and  religious  liberty  of  the  community.  Any  manufacturer 
who  violates  this  section  shall  be  punished  by  a  fine  of  one  hundred 


APPENDIX.  585 

dollars  for  each  offence.  Employees  who  violate  this  section  shall  be 
liable  to  the  penalties  named  in  §  4. 

§  7.  All  opening  of  saloons,  shops  and  other  places  of  trade  and 
business,  and  all  lingering  in  or  about  such  places,  and  all  manner  of 
selling  or  exposing  for  sale  of  any  merchandise  or  property  (including 
tobacco,  newspapers,  groceries,  confectionery,  fruit,  meats,  fish,  pre- 
pared food,  lager  beer,  wine,  cider,  ale,  brandy,  whiskey,  rum,  gin, 
and  all  other  alcoholic  liquors  and  all  other  kinds  of  property  what- 
soever), on  the  first  day  of  the  week  is  impartially  prohibited,  except 
that  milk  may  be  sold  or  delivered  before  9  a.m.,  and  meals  (with 
water,  coffee,  tea,  cocoa,  chocolate,  and  milk,  but  no  other  drinks) 
may  be  sold  in  eating  houses  having  no  bar,  and  genuine  hotels,  be- 
tween 7  and  9  A.  M.,  between  12  M.  and  2  p.m.  and  between  6  and 
8  P.M.  ;  and  druggists  may  sell  medicines  and  surgical  appliances  on 
the  prescription  or  order  of  a  reputable  physician  residing  in  the  same 
county  where  the  sales  are  made,  at  any  time  of  the  day,  but  no  other 
articles.  That  any  door  connecting  with  a  place  of  trade  or  business 
in  front  or  rear  is  unlocked  and  persons  other  than  the  proprietor 
and  his  family  and  servants  are  permitted  to  enter  shall  constitute 
an  "opening"  in  the  meaning  of  this  section.  Saloons  and  all  other 
places  where  liquors  are  sold  shall  remove  or  raise  any  shutters,  cur- 
tains, screens  or  other  obstruction  which  would  prevent  a  good  view 
from  the  street  of  the  interior  of  the  saloon  or  bar  or  drinking  place 
during  the  day  and  evening  of  each  first  day  of  the  week.  Ihe  pen- 
alties for  violating  this  section  shall  be  :  for  first  offence,  a  fine  of  not 
less  than  tv/enty-five  nor  more  than  forty  dollars,  or  imprisonment 
for  fifteen  days,  or  both  ;  for  violating  the  law  subsequent  to  the  first 
conviction,  a  fine  of  not  less  than  fifty  nor  more  than  one  hundred 
dollars,  or  imprisonment  for  not  less  than  thirty  nor  more  than  sixty 
days,  or  both  ;  for  violating  the  law  subsequent  to  the  second  convic- 
tion, a  fine  of  one  hundred  dollars  and  imprisonment  for  sixty  days, 
and  any  person  so  convicted  shall  forfeit  any  license  he  may  have  for 
carrying  on  the  business  in  which  the  offence  was  committed,  and 
shall  thereafter  be  incapable  of  holding  a  license  in  that  business. 

§  8.  Contracts  made  on  the  first  day  of  the  week  (except  promises 
of  marriage,  marriages,  and  religious  or  benevolent  subscriptions),  or 
contracts  for  unlawful  labor  on  the  first  day  of  the  week,  or  receipts 
given  on  that  day,  are  hereby  declared  void,  but  wills  may  be  made 
on  any  day. 

§  9.  Bills  of  exchange  and  promissory  notes  falling  due  on  the  first 
day  of  the  week  shall  be  deemed  to  fall  due  the  previous  day,  and  may 
be  presented  and  protested  accordingly. 

§  10.  Traveling  on  the  first  day  of  the  week  (except  to  and  from  a 
place  of  worship  or  a  funeral,  or  walking  for  air  and  exercise,  or  in 
the  performance  of  some  act  of  necessity  or  mercy)  is  prohibited  ;  and 
those  engaged  in  permissible  travel  are  prohibited  from  passing  a 
place  of  worship  where  services  are  in  progress  at  a  speed  faster  than 
a  walk,  or  with  any  outcry  or  sound  of  bells.  Sunday  excursionists 
or  others  traveling  in  violaiion  of  this  section,  may  be  arrested  at 
sight  by  any  sheriff,  constable  or  police  officer  of  any  village  or  resort 
to  which  they  so  unlawfully  travel  on  the  first  day  of  the  week  ;  but  in 
such  cases  each  person  so  arrested  shall  be  arraigned  on  the  same 
day,  if  he  so  request.     Violations  of  this  act  shall  be  punished  by  a 


586 


THE    SABBATH    FOR   MAN. 


fine  of  not  less  than  ten  nor  more  than  fifty  dollars,  for  the  first 
offence  ;  and  any  subsequent  offence  shall  be  punished  by  a  fine  of 
not  less  than  fifty  nor  more  than  seventy-five  dollars,  or  by  imprison- 
ment for  not  less  than  fifteen  nor  more  than  sixty  days. 

§  II.  All  carrying  of  weapons  or  implements  of  amusement,  all 
shooting,  hunting,  fishing,  base-ball  playing,  racing,  gaming,  and 
other  public  sports,  exercises,  shows,  and  all  opening  of  theatres, 
concert  halls,  museums,  art  galleries,  beer  gardens,  picnic  grounds,  or 
other  places  of  amusement,  and  all  attendance  at  anv  of  these  forbid- 
den amusements,  upon  the  first  day  of  the  week,  and  all  noise  dis- 
turbing the  peace  of  the  day,  are  prohibited,  except  that  theatres  and 
halls  may  be  opened  for  free  addresses  on  morals  and  religion,  with 
sacred  music  only.  Every  person  violating  any  provision  of  this  sec- 
tion or  aiding  in  such  violation  by  advertisement,  posting  or  other- 
wise, and  every  owner  or  lessee  of  any  park,  girden,  building,  or  other 
room,  place  or  structure,  who  leases  or  lets  the  same  for  any  of  these 
forbidden  amusements,  or  who  assents  to  the  use  of  the  same  for  any 
such  purpose,  if  It  be  so  used,  is  subject  to  a  penalty  of  five  hundred 
dollars.  Besides  this  penalty,  every  such  exhibition  or  performance 
or  exercise,  of  itself,  annuls  any  license  which  may  have  been  pre- 
viously obtained  by  the  manager,  superintendent,  agent,  owner  or 
lessee,  using  or  letting  any  building,  garden,  room,  place  or  other 
structure  for  any  of  these  forbidden  amusements,  or  consenting  to 
such  use  of  it. 

§  12.  All  meetings  on  the  first  day  of  the  week  to  which  an  ad- 
mittance fee  is  charged,  and  all  meetings  on  that  day  not  devoted  to 
moral  reform,  or  religion,  and  all  disturbance  of  religious  meetings, 
are  prohibited.  Every  person  participating  in  any  violation  of  this 
section  shall  be  punished  by  a  fine  of  ten  dollars. 

§  13.  All  processions  and  parades  on  the  first  day  of  the  week  in  any 
city,  excepting  only  funeral  processions  for  the  actual  burial  of  the  dead, 
and  processions  to  and  from  a  place  of  Vv^orship  in  connection  with  a 
religious  service  there  celebrated,  are  forbidden  ;  and  in  such  excepted 
cases  there  shall  be  no  music,  fireworks,  discharge  of  cannon  or  fire- 
arms, or  other  disturbing  noise.  At  a  military  funeral,  and  at  the  burial 
of  a  national  guardsman  or  of  a  deceased  member  of  an  association  of 
veteran  soldiers,  or  of  a  disbanded  militia  regiment,  music  may  be 
played  while  escorting  the  body,  bat  n;)t  within  two  blocks  of  a  place 
of  worship  where  service  is  tlien  being  held.  Any  person  violating 
any  provisions  of  this  section  is  punishable  by  a  fine  of  net  less  than 
twenty-five  nor  more  than  one  hundred  dollars,  or  by  imprisonment 
for  not  less  than  twenty-five  nor  more  than  ninety  days,  or  by  both. 

§  14.  No  court  shall  be  opened,  nor  shall  any  judicial  business  be 
transacted  on  the  first  day  of  the  week  except  for  the  following  pur- 
poses :  First,  To  give,  upon  their  request,  instructions  to  a  jury  then 
deliberating  on  their  verdict.  Second,  To  receive  a  verdict  or  dis- 
charge a  jury.  Third,  For  the  exercise  of  the  powers  of  a  magistrate 
in  a  criminal  action,  or  in  a  proceeding  of  a  criminal  nature. 

§  15.  The  publication  ot  a  legal  notice  on  the  first  day  of  the  week 
shall  not  be  considered  a  valid  publication. 

^5  16.  Whoever  maliciously  procures  any  process  in  a  civil  action  to 
be  served  on  Saturday,  upon  any  person  who  keeps  Saturday  as  holy 
time,  and  does  not  labor  on  that  day,  or  maliciously  serves  upon  him 


APPENDIX.  587 

any  process  returnable  upon  that  day,  or  maliciously  procures  any 
civil  action  to  which  such  person  is  a  party  to  be  adjourned  to  that 
day  for  trial,  is  punishable  by  a  fine  of  not  less  than  fifteen  nor  more 
than  thirty  dollars,  or  by  imprisonment  for  not  less  than  fifteen  nor 
more  than  thirty  days,  or  by  both. 

§  17.  Arrests  for  any  violation  of  this  chapter  may  be  made  by 
warrant,  or  without  a  warrant  by  any  justice  of  the  peace,  sheriff, 
constable,  or  policeman  cogn'zant  of  such  violation. 

§  18.  The  county  commissioners  of  each  county  shall  appoint  not 
more  than  thirty  nor  less  than  ten  prosecuting  agents  in  each  county, 
whose  duty  it  shall  be  to  prosecute  offenders  against  the  provisions  of 
this  chapter,  and  each  prosecuting  agent  shall  be  paid  the  sum  of  ten 
dollars  for  each  conviction  secured  by  him.  When  a  case  is  appealed 
from  a  police  court,  it  shall  be  the  duty  of  the  district  aitorney  of  the 
district  in  which  it  is  charged  that  the  offence  was  committed  to  pros- 
ecute the  case  in  the  higher  courts. 

404 — Demominational  Declarations  on  the  Sabbath. 

405 — Baptists  (U.  S.)— 2,394,742  members.  [Statistics  from  In- 
dependent Almanac,  1884.]  From  the  New  Hampshire  Declaration 
of  Faith  [Now  almost  universally  used. — y.  B.  Tho?nas,  D.D.\ : 
*'  XV.  Of  the  Christian  Sabbath. — We  believe  that  the  first  day  of  the 
week  is  the  Lord's-day,  or  Christian  Sabbath  ;  and  is  to  be  kept  sacred 
to  religious  purposes  by  abstaining  from  all  secular  labor  and  sinful 
recreations  ;  by  the  devout  observance  of  all  the  means  of  grace,  both 
private  and  public  ;  and  by  preparation  for  that  rest  that  remaineth 
for  the  people  of  God."  [Query  :  Are  not  "  sinful  recreations"  to  be 
abstained  from  on  all  days  ?J  The  American  Baptist  Home  Mission- 
ary Society,  at  Saratoga  Anniversaries,  1880,  adopted  the  following 
Report  of  its  Sabbath  Committee  :  "  The  alarming  and  growing  prev- 
alence of  Sabbath  desecration  in  various  forms,  by  unnecessary  rail- 
road travel,  by  steamboat  excursions  and  picnics,  and  by  liquor-selling 
on  the  Lord's-day,  call  loudly  for  the  earnest  protests  of  all  our  Chris- 
tian churches  and  Sunday-schools,  for  vigorous  appeals  from  pulpit 
and  press,  and  for  more  organized,  definite,  and  positive  methods  of 
moral  opposition,  so  that  this  gigantic  evil  may  be  circumscribed,  and, 
if  possible,  entirely  suppressed.  And  your  Committee  beg  leave 
earnestly  to  recommend  :  I.  That  our  pastors  preach  more  frequently 
on  Sabbath  observance.  H.  That  our  religious  newspapers  call  more 
frequent  attention  to  this  subject,  and  invite  able  writers  to  discuss  it 
in  their  columns.  HI.  That  suitable  resolutions  on  this  general  sub- 
ject be  passed  by  all  our  Associations  and  State  Conventions.'' 
[These  declarations  represent  the  "  regular"  Baptists,  but  substantially 
the  same  views  are  held  by  Freewill  Baptists,  who  number  in  U.  S., 
77,929.]  406— Disciples  of  Christ  (U.  S.)— 591,821  members. 
[From  ''  a  careful  statement  of  the  Teaching  of  the  '  Disciples  of  Christ ' 
on  all  questions  by  one  of  our  leading  men,  Isaac  Errett,  D.D.  It  is 
not  authoritative  and  binding  in  the  sense  of  a  creed,  but  it  is  the 
generally  accepted  teaching  of  the  church." — Frederick  D.  Power, 
D.D.,  Washington,  D.  C]  "  Ch.  2  :  9.  The  Zc^r^/' j-day —not  the 
Jewish  Sabbath — is  a  New  Testament  institution,  the  observance  of 
which  is  not  gov^erned  by  statute,  but  by  Apostolic  example  and  the 
inspiration  of  loyal  and  loving  hearts."  [From  a  letter  from  Dr.  Er- 
rett himself  I  may  add  another  paray^raph  in  regard  to  the  civil  Sab- 


583  THE    SABBATH    FOR    MAX. 

bath.]  "  The  civil  Sabbath,  as  resting  on  the  authority  of  the  State, 
they  [the  Disciples]  hold  should  be  regarded  just  as  all  righteous  laws 
should  be  observed." 

407— CoNGREGATiONALiSTS  (U.  S.)— 387,619  members.  The  new 
creed  (1884),  which  was  framed  by  a  large  and  representative  commit- 
tee, says  :  "  We  believe  in  the  observance  of  the  Lord's-day,  as  a  day 
of  holy  rest  and  worship."  [It  is  objected  to  this  article  that  it 
*'  gives  not  the  rem.otest  hint  that  the  Lord's-day  has  any  Divine  au- 
thority, which  is  a  serious  omission,  as  Contmental  history  proves,"] 
As  this  creed  has  no  binding  force  upon  the  denomination,  and  at 
this  writing  (Jan.  ist,  1885)  has  not  been  adopted  by  a  majority  of  the 
churches,  we  subjoin  a  more  specific  utterance  of  Congregationalists — 
the  action  of  the  Clerical  Union  of  Congregational  Ministers  of  New 
York  and  Vicinity  :  "  We  are  constrained  to  make  emphatic  declara- 
tion of  our  belief  that  the  Fourth  Command  of  the  Decalogue,  as  in- 
terpreted by  Christ,  is  binding  upon  the  consciences  of  men  and  au- 
thoritative over  the  life  of  individuals,  corporations  and  communities. 
Most  solemnly,  as  in  the  presence  of  a  great  peril  10  our  civil  and 
religious  liberties,  to  the  prevalence  of  morality  and  righteousness,  as 
well  as  an  affront  to  the  majesty  of  Divine  law,  do  we  entreat  the 
members  of  our  churches  to  reduce  to  the  limits  of  necessity  and 
mercy,  their  Sunday  work,  for  tliemselves  and  the  servants  of  their 
households.  We  are  constrained  to  name  the  Sunday  newspaper  ;  the 
petty  traffic  of  Sabbath-desecrating  shops  of  all  sorts,  that  tempt  chil- 
dren, youth  and  older  people  ;  the  marketing  that  might  be  avoided  ; 
the  travel  that  ends  of  set  purpose,  on  Sunday  morning,  or  starts  out 
on  Sunday  night ;  driving  for  pleasure  ;  dinner-parties  ;  promiscuous 
reading  and  the  like  ;  as  matters  that  either  help  or  hinder  the  work  of 
reform  ;  that  are  either  consistent  or  inconsistent  with  a  Christian  ob- 
servance of  the  day,  as  hallowed  and  blessed  of  God  ;  and  to  ask  the 
loyal  disciple  carefully  and  honestly  to  inquire,  on  which  side  these, 
and  the  like  of  them,  fall,  and  to  be  governed  accordingly." 

Episcopalians— 408— Church  of  England,  13th  Canon  :  "  All 
manner  of  persons  within  the  Church  of  England  shall  henceforth 
celebrate  and  keep  the  Lord's-day,  commonly  called  Sunday,  and 
ot'ner  Holy  Days,  according  to  God's  will  and  pleasure,  and  the  orders 
of  the  Church  of  England  prescribed  in  that  behalf." — Quoted  from 
Hessey,  p.  195.  "  Homily  on  Place  and  Time  of  Prayer":  "  In  the 
Fourth  Commandment  God  hath  given  express  charge  to  all  men  that 
upon  the  Sabbath  day,  which  is  now  our  Sunday,  they  should  cease  from 
all  weekly  and  work-day  labour,  to  the  intent  that  like  as  God  Himself 
wrought  six  days,  and  rested  the  seventh,  blessed  and  sanctified  it,  and 
consecrated  it  to  rest  and  quietness  from  labour,  even  so  God's  obedient 
people  should  use  the  Sunday  holily,  and  rest  from  their  common  and 
daily  business,  and  also  give  themselves  wholly  to  Heavenly  exercises 
of  God's  true  religion  and  service," — See  also  Twentieth  Homily. 
"  The  Catechism  which  is  intended  to  instruct  us  in  faith  and  practice, 
deliberately  refers  us  to  the  Ten  Commandments  as  spoken  of  God  in 
the  Twentieth  Chapter  of  Exodus,  as  what  we  are  to  keep,  in  order  to 
the  fulfilment  of  our  Baptismal  obligation," — Hcsscy,  p.  149.  409 — 
Protesi'ant  Episcopal (U.  S.)— 344,888  members.  Pastoral  Letter  of 
the  House  of  Bishops,  1880  :  "  We  desire  to  call  your  attention  to  our 
Canon  entitled,  '  Of  the  due  Celebration  of  Sunday  :  '     '  All  persons 


APPENDIX.  589 

within  this  Church  shall  celebrate  and  keep  the  Lord's-day,  commonly 
called  Sunday,  in  hearing  the  Word  of  God  read  and  taught,  in  private 
and  public  prayer,  in  other  exercises  of  devotion,  and  in  acts  of  charity, 
using  all  godly  and  sober  conversation.'  We  affectionately  urge  our 
people  to  do  all  that  in  them  lies  to  preserve  for  themselves  and  their 
families  the  blessings  of  this  hallowed  day,  and  to  refrain  from  coun- 
tenancing by  their  example  any  of  the  v\rays  of  its  too  common  profa- 
nation." [We  respectfully  suggest  that  if  this  Canon  on  "  the  due 
Celebration  of  Sunday"  is  to  be  generally  observed  in  the  Episcopal 
Church,  the  Catechism,  which  now  evades  the  duty  of  Sabbath  ob- 
servance in  its  questions  to  children  about  the  Commandments,  should 
be  revised  at  that  point,  and  made  to  help  in  answering  the  prayer 
which  elsewhere  in  the  Prayer  Book  follows  the  reading  of  the  4th 
Commandment,  "  Incline  our  hearts  to  keep  this  law,"  on  which  Mr. 
Field  Fowler  of  Boston  aptly  remarks  :  "  I  am  amazed  to  think  Epis- 
copalians— and  I  am  one  of  them — go  to  church  Sunday  after  Sunday, 
and  in  response  to  the  Fourth  Commandment  say,  '  Lord,  have  mercy 
upon  us,  and  incline  our  hearts  to  keep  this  law,'  and  then  go  out, 
and  get  into  a  Sunday  horse-car."]  410 — Reformed  Episcopal 
Church  (U.  S.) — 6,811  members.  "  i  Canon  II  Section  i  "  is  the 
same  as  the  Canon  of  the  Protestant  Episcopal  Church  entitled,  "  Of 
the  due  Celebration  of  Sunday."  Standing  Resolution  adopted  by 
General  Council,  Baltimore,  1883  :  "Resolved,  That  the  persistent  in- 
crease of  innovations  tending  to  secularize  the  Lord's-day,  to  encroach 
upon  the  rights  of  employees  to  worship  God  according  to  the  dictates 
of  their  consciences  :  to  deprive  many  of  the  benefits  and  privileges  of 
the  sanctuaries  and  Sabbath-schools  ;  to  pervert  it  from  a  Holy  Day 
of  rest,  to  a  day  of  labor  for  some,  and  of  dissipation  for  others  ;  and 
to  promote  vice,  crime,  pauperism  and  communism,  calls  for  sincere 
concern  and  earnest  efforts  on  the  part  of  all  who  fear  God  and  regard 
humanity,  for  the  prevention  of  Sabbath  desecration." 

411 — Friends  (Orthodox),  (U.  S.)— 56,ooom.embers.  From  the  Dis- 
cipline of  the  Society  of  Orthodox  Friends  of  New  York  Yearly  Meet- 
ing :  "  The  observance  of  a  day  of  worship  and  rest  is  traced  back  to 
the  time  of  the  Creation,  when  it  is  said,  '  And  on  the  seventh  day 
God  ended  His  work  which  He  had  made  ;  and  He  rested  on  the  sev- 
enth day  from  all  His  work  which  He  had  made.  And  God  blessed 
the  seventh  day  and  sanctified  it.'  In  accordance  with  the  examiple  of 
the  Apostles  and  early  Church,  Christians  by  common  consent  have 
set  apart,  for  religious  services,  the  day  of  the  week  on  which  our 
Savior  rose  from  the  dead.  Our  members  are  therefore  advised  to 
lay  aside,  as  far  as  possible,  all  avocations  of  a  temporal  character  and 
devote  t|;ie  time  to  the  important  duties  of  the  day,  and  in  accordance 
with  its  sacred  associations.  This  observance  is  of  so  much  impor- 
tance to  the  preservation  of  piety  and  virtue,  and  the  neglect  of  it  so 
evidently  marked  with  irreligion,  and  frequently  v/ith  immorality,  that 
every  reasonable  consideration  conspires  to  press  the  practice  closely 
upon  us,  as  affording  an  opportunity  which  many  could  not  otherwise 
obtain,  of  receiving  religious  instruction  and  improvement,  and  of 
publicly  worshiping  '  Him  that  made  Heaven  and  earth,  and  the  sea, 
and  the  fountains  of  waters.'  We  therefore^advise  all  to  be  guarded 
against  unprofitably  passing  their  time  on  thirst  days,  believing  that 
good  im.pressicns  have  been  lost  by  indulging  in  company  on  this  day, 


590  THE   SABBATH    FOR    MAN. 

when,  if  proper  attention  had  been  given  to  meditation  and  to  reading 
the  Holy  Scriptures  and  other  books  tending  to  religious  edification 
and  improvement,  a  real  advancement  would  have  been  experienced." 
[Ex-Pres.  Moore  of  Abingdon  College  says  :  "  The  Orthodox  Friends 
are  much  more  scrupulous  in  their  observance  of  '  First  Day  '  (Sunday) 
than  they  were  in  my  boyhood,  say  30  or  40  years  ago."] 

41*2— Lutherans  (U.  S.)  — 785,987  members,  of  whom  146,591  be- 
long to  the  "  General  Synod."  The  Augsburg  Confession,  1531, 
which,  according  to  Dr.  Lyman  Abbott  in  his  Dictionary  of  Religious 
Knowledge,  is  "  still  the  formal  creed  of  most  of  the  Lutheran 
Churches,  though  it  is  probably  an  inadequate  statement  of  their 
modern  views"  [see  p.  pt],  says  of  the  Lord' s-day  :  "  Those  who  judge 
that  in  the  place  of  the  Sabbath  the  Lord's-day  was  instituted  as  a  day 
to  be  necessarily  observed,  are  greatly  mistaken.  Scripture  abrogated 
the  Sabbath,  and  teaches  that  all  the  Mosaic  ceremonies  may  be 
omitted,  now  that  the  gospel  is  revealed.  And  yet,  forasmuch  as  it 
was  needful  to  appoint  a  certain  day,  that  the  people  might  know 
when  they  ought  to  assemble  together,  it  appears  that  the  Church  des- 
tined the  Lord's-day  for  this  purpose."  [We  find  that,  wherever  in 
Protestant  Europe  the  influence  of  these  principles  has  been  predomi- 
nant, looseness  in  Sabbath  observance  has  prevailed.— J^ez-.  JVm. 
jRice.]  See  Hessey,  p.  167.  Luther's  Small  Catechism,  on  the  Third 
Commandment:  "What  does  this  [Commandment]  mean?  We 
should  so  fear  and  love  God  as  not  to  despise  preaching  and  His 
Word,  but  deem  it  holy,  and  willingly  hear  and  obey  it." 

413— Presbyterians  (U.  S.)— 966,437  members. 

"Confession  of  Faith,"  xxi,  §§  vii,  viii  :  "As  it  is  of  the  law  of 
nature,  that,  in  general,  a  due  proportion  of  time  be  set  apart  for  the 
worship  of  God  ;  so,  in  His  Word,  by  a  positive,  moral,  and  perpetual 
Commandment,  binding  all  men  in  all  ages.  He  hath  particularly  ap- 
pointed one  day  in  seven  for  a  Sabbath,  to  be  kept  holy  unto  Him  : 
which,  from  the  beginning  of  the  world  to  the  resurrection  of  Christ, 
was  the  last  day  of  the  week  ;  and,  from  the  resurrection  of  Christ, 
was  changed  into  the  first  day  of  the  week,  which  in  Scripture  is  called 
the  Lord's-day,  and  is  to  be  continued  to  the  end  of  the  world,  as  the 
Christian  Sabbaih.  The  Sabbath  is  then  kept  holy  unto  the  Lord, 
when  men,  after  a  due  preparing  of  their  hearts,  and  ordering  of  their 
common  affairs  beforehand,  do  not  only  observe  an  holy  rest  all  the 
day  from  their  own  works,  words  and  thoughts,  abouf  their  worldly 
employments  and  recreations  ;  but  also  are  taken  up  the  whole  time 
in  the  public  and  private  exercises  of  His  worship,  and  in  the  duties 
of  necessity  and  mercy."  [This  doctrine  of  the  Christian  Sabbath  is 
expanded  in  the  Shorter  and  Larger  Cathechism  in  the  expjanations 
of  the  Fourth  Commandment.]  The  General  Assembly  of  the 
Presbyterian  Church,  North  (U.  S.),  in  1884  adopted,  with  only  two 
dissenting  votes,  the  following  report  of  its  Sabbath  Committee  : 
"  Resolvecj,  That  this  General  Assembly  calls  the  attention  of  the 
United  States  Government  to  the  violation  of  the  Sabbath  by  the 
Postal  Department  in  forwarding  and  distributing  the  mails  on  that 
day,  and  also  to  the  fact  that  such  violation  of  the  Sabbath  is  also  a 
violation  of  the  personal  rights  guaranteed  to  every  citizen  by  our 
Constitution,  inasmuch  as  it  compels  employees  of  this  Department  to 
either  violate  the  Sabbath  or  relinquish  their  positions  under  the  Gov- 


APPENDIX.  591 

ernment.  Resolved  also,  That  inasmuch  as  soldiers  at  various  mili- 
tary posts  in  the  United  States  are  compelled  to  parade  on  the  Sab- 
bath, to  the  violation  of  conscience  and  the  degradation  resulting 
therefrom,  and  also  the  demoralization  of  the  communities  where  such 
posts  are  stationed,  and  to  the  great  distress  of  conscience  and  the 
conviciions  of  both  soldiers  and  citizens,  and  the  violation  of  their 
guaranteed  Constitutional  rights  ;  and  inasmuch  as  it  is  unnecessary 
thus  to  parade  and  drill  on  the  Sabbath  in  time  of  peace  ;  therefore 
we,  the  General  Assembly  of  the  Prssbyterian  Church  of  the  United 
States  of  America,  respectfully  ask  that  steps  be  taken  by  our  Govern- 
ment to  forbid  such  parade  or  drill  on  the  Sabbath,  except  in  times 
when  it  may  be  imperatively  demanded  by  military  necessity.  .  .  . 
Resolved,  That  the  law  of  God  on  this  subject  be  reverently  kept  in 
mind  ;  that  warnings  against  Sabbath  desecration  be  faithfully  given, 
and  sound  views  in  respect  to  it  be  disseminated  among  our  youth, 
and  the  foreign  population  coming  to  this  country  ;  that  pastors  preach 
on  the  subject  ;  that  our  people  be  counselled  not  to  be  owners  in 
Sabbath-breaking  corporations,  passengers  on  steamboats  run  on  the 
Lord's-day,  patrons  of  or  writers  for  the  Sunday  papers  ;  and  that  the 
practice  of  taking  mail  matter  from  the  post-office  on  the  Sabbath  be 
discountenanced."  [600,695  members  are  directly  represented  by 
these  resolutions.  All  other  Presbyterian  churches  hold  substantially 
the  same  views.] 

414— Methodists  (U.  S.)— 3,943,875  members.  In  the  "  General 
Rules"  of  the  Methodists,  which  are  the  same  in  all  branches  of  the 
denomination,  occurs  the  following  :  "It  is  therefore  expected  of  all 
who  continue  therein  that  they  should  continue  to  evidence  their  de- 
sire of  salvaiion,  first,  by  doing  no  harm,  by  avoiding  evil  of  every 
kind,  especially  that  which  is  most  generally  practised,  such  as  the 
taking  of  the  name  of  God  in  vain,  the  profaning  the  day  of  the  Lord, 
either  by  doing  ordinary  work  therein,  or  by  buying  and  selling." 

Action  of  General  Conference  of  the  Methodist  Episcopal  Church, 
North,  in  1S84. — The  Report  of  Sabbath  Committee,  which  was 
adopted,  was  as  follows  :  "  Your  committee  beg  leave  to  report  that 
we  view  with  grave  apprehension  the  growing  disregard  throughout 
the  land  for  the  Christian  Sabbath,  and  the  evidently  increasing  laxity 
of  conscience  among  our  people  respecting  the  sacredness  of  the  day. 
'  If  the  foundations  be  destroyed,  v/hat  can  the  righteous  do  ? '  A 
proper  recognition  of  the  sanctity  of  the  holy  Sabbath  is  one  of  the 
chief  corner-stones  in  the  foundation  of  the  Church  and  of  our  Chris- 
tian civilization.  If  this  be  removed  by  the  persistent  efforts  of  those 
who  seek  to  destroy  it,  or  lose,  in  any  sense,  its  sacred  character 
through  laxity  of  conscience  among  Christians,. everything  held  dear 
or  sacred  in  both  Church  and  state  can  not  but  be  disastrously  affected. 
Furthermore,  we  recognize  as  an  infraction  of  both  moral  and  civil 
law  the  pursuit  of  ordinary  business  or  labor  upon  the  Sabbath  day, 
and  as  being  destructive  of  the  best  interests  of  the  individual,  the 
home,  and  of  society  ;  therefore.  Resolved,  I.  That  we  deplore  the 
low  state  of  moral  sentiment  which  permits,  almost  without  rebuke, 
certain  elements  of  community  to  live  in  constant  violation  of  this 
wholesome  law,  by  keeping  open  ordinary  places  of  business,  drink- 
ing saloons,  running  railroad  trains,  and  engaging  in  Sunday  picnics. 
2.  That  we  regard  all  unnecessary  travel  on  the  Sabbath,  the  buying 


Sg2  THE   SABBATH    FOR   MAN. 

or  reading  of  Sunday  papers,  and  all  forms  of  pleasure-taking  on  that 
day,  as  being  in  violation  of  the  Divine  injunction,  '  Remember  the 
Sabbath  day  to  keep  it  holy.*  3.  That  we  will  faithfully  employ  all 
lawful  measures  to  lead  our  people  everywhere  to  a  higher  apprecia-- 
tion  of  the  Sabbath  as  the  great  law  of  God,  and  conservative  ot  moral 
and  civil  government."  [Dr.  J.  M.  Buckley  thought  the  report  left 
everything  loose.  "  Necessary  travel  "  could  be  interpreted  in  all 
sorts  of  ways.]  [1,799,593  members  are  directly  represented  by  these 
resolutions.  All  other  Methodist  churches  hold  substantially  the  same 
views  of  the  Sabbath,  as  shown  by  the  following  paragraph  from  the 
Pastoral  Address  of  the  Centennial  Conference  of  all  American  Meth- 
odist churches,  Dec,  1884  :  "  A  spiritual  Church  without  a  Sabbath  is 
an  impossibility.  God  has  consecrated  one  seventh  of  our  days  to 
rest  and  worship.  The  law  enjoining  its  observance  is  both  positive 
and  moral,  imbedded  in  the  Decalogue,  enforced  in  the  New  Testa- 
ment, and  interpreted  and  illustrated  in  the  practice  of  the  Primitive 
Church.  But  it  is  not  less  a  benevolent  than  a  positive  institution. 
It  is  needed  by  all  the  toiling  millions  of  earth.  To  the  laborer  it  is  a 
boon  of  priceless  value,  and  to  the  professional  man  and  the  man  of 
business,  with  nerve  and  brain  strained  to  the  utmost  tension,  it  comes 
as  a  benediction  indeed  ;  to  the  Christian  it  is  indispensable.  All 
classes  need  the  physical  and  moral  recuperation  it  brings.  But  this 
precious  gift  of  God  is  imperilled  by  the  sordid  claims  of  mammon, 
and  the  no  less  imperious  clamor  of  sensuality.  It  behooves  the 
Church  to  stand  up  in  the  firmness  of  her  God-given  might  to  with- 
stand the  aggressions  of  evil  men  who  would  destroy  this  pillar  of  our 
Christian  civilization.  We  ask  first  of  all,  that  in  your  own  personal 
conduct  you  will  honor  the  Divine  command  :  '  Remember  the  Sab- 
bath day  to  keep  it  holy.'  Make  the  holy  day  a  delight,  not  a  burden. 
Gather  into  it  all  the  light  and  cheerfulness  of  a  living  faith.  Be  joyful 
in  the  Lord.  Put  away  secular  thoughts  and  conversations,  secular 
reading,  and  work,  and  let  the  day  be  sacred  to  spiritual  exercises  and 
refreshments,  and  to  works  of  charity  and  necessity.  We  beseech 
you,  as  Christian  people,  to  stand  like  a  wall  of  adamant  against  all 
who  would  profane  the  day  of  the  Lord."] 

415  -Reformed  Churches  of  Switzerland  and  France  :  [The 
doctrine  of  these  churches  is  found  in  the  Helvetic  Confession,  drawn 
up  in  1566,  which  is  still,  says  Prof.  Scott,  "  the  historic  creed  of  the 
Swiss  Church,  though  the  churches  in  Switzerland  are  now  left  free 
to  believe  it  or  not  as  they  please.  It  is  held  historically,  though 
loosely,  by  the  French  Church."]  "  In  the  churches  of  old,  from  the 
very  time  of  the  Apostles,  not  merely  were  certain  days  in  each  week 
appointed  for  religious  assemblies,  but  the  Lord's-day  itself  was  con- 
secrated to  that  purpose,  and  to  holy  rest.  This  practice  cur  churches 
retain  for  worship's  sake,  and  for  charity's  sake.  But  we  do  not 
thereby  give  countenance  to  Judaic  observance,  or  to  superstition. 
We  do  not  believe,  either  that  one  day  is  more  sacred  than  another, 
or  that  mere  rest  is  in  itself  pleasing  to  God.  We  keep  a  Lord's- 
day,  not  a  Sabbath  day  by  an  unconstrained  observance."  4B6 — 
Reeokmed  Church  of  America,  80.156  members.  Heidelberg  Cate- 
chism, Question  103  :  "  What  does  God  require  in  the  Fourth  Com- 
mandment ?"  "  In  the  first  place,  that  the  ministry  of  the  Gospel  and 
schools  be  maintained  ;  and  that  I  especially  on  the  Day  of  Rest  dili- 


APPENDIX. 


593 


gently  attend  church  to  learn  the  Word  of  God,  to  use  the  holy  sacra- 
ments, to  call  publicly  upon  the  Lord,  and  to  give  Christian  alms.  In 
the  second  place,  that  all  the  days  of  my  life  I  rest  from  evil  works, 
allow  the  Lord  to  work  in  me  by  His  Spirit,  and  thus  begin  in  this 
life  the  everlasting  Sabbath."  See  Hessey  (704),  p.  172.  Action  of 
the  General  Synod  of  the  Reformed  Church  of  America,  18S3  :  "Re- 
solved, That  our  ministers  be  urged  statedly  to  preach  upon  the  Chris- 
tian Sabbath,  and  its  proper  observance,  and  to  use  all  their  influence 
through  the  pulpit  and  press  to  restrain  the  growing  tendency  to 
desecrate  the  Lord's-day.  Resolved,  That  all  church  officers,  mem- 
bers, Christian  parents,  and  teachers  be  and  are  hereby  admonished, 
so  as  to  have  those  under  their  care  in  the  fear  of  the  Lord,  that  they 
shall  keep  His  Sabbaths,  and  count  His  holy  day  honorable."  [The 
Heidelberg  Catechism  is  also  the  standard  of  the  German  Reform.ed 
Church,  which  numbers  in  U.  S.  163,069.] 

417— Roman  Catholics  (U.  S.)— 6,832,954  population.  See  (1000), 
"  Romanists."  Pope  Leo  X,  see  p.  60.  Cardinal  McCloskey  of  N.  Y., 
1882  :  "  We  wholly  denounce  and  positively  forbid  excursions  or  pic- 
nics on  Sundays  or  after  daik,  all  moonlight  excursions  and  all  Sunday 
picnics  ;  and  we  exhort  our  good  people,  who  love  their  Church  and 
have  the  interests  of  religion  and  morality  at  heart,  to  abstain  from 
any  participation  in  such  scandalous,  unhallowed  and  disgraceful 
practices,  and  to  use  all  their  influence  to  suppress  them.  The 
Lord's-day,  the  blessed  day  of  rest,  must  not  be  desecrated  by  such 
shameful  scenes."  Metropolitan  Catholic  Union,  at  State  Conven- 
tion, Troy,  1882  :  "  That  the  sale  of  intoxicating  drinks  upon  the 
Lord's-day  is  not  only  a  violation  of  the  laws  of  the  State  and  of  the 
precepts  of  the  church,  but  also  a  fruitful  source  of  intemperance,  and 
we  are  bound  in  the  very  nature  of  this  Union  to  oppose  it  and  to  seek 
by  every  available  means  to  uproot  it."  Catholic  Young  Men's  Con- 
vention, Chicago,  1881  :  "  Whereas,  In  many  of  our  large  towns  and 
cities,  particularly  those  of  the  West,  theatrical  managers  and  proprie- 
tors of  variety  halls  and  concert  saloons  have  endeavored  to  obliterate 
the  Sunday  by  keeping  their  places  open  on  that  day,  in  gross  viola- 
tion of  Christian  decency,  and  thus  lend  their  influence  to  the  unholy 
cause  of  vice  and  immorality,  Resolved,  That  we  call  upon  the  different 
town  and  city  governments,  and  upon  all  Christian  people,  to  use 
every  lawful  means  to  bring  about  a  proper  observance  of  Sunday, 
which  is  the  great  social  bulwark  of  Christianity."  Butler's  Cate- 
chism— the  standard  among  English-speaking  people  (pp.  34,  40,  58)  : 
^'Q.  Say  the  Third  Commandment.  ^.  Remember  that  thou  keep  holy 
the  Sabbath  day.  Q.  What  is  commanded  by  the  Third  Command- 
ment? A.  To  sanctify  the  Sunday.  Q.  Which  is  the  chief  duty  by  which 
we  are  commanded  to  sanctify  the  Sunday  ?  A.  Assisting  at  the  holy 
sacrifice  of  the  Mass.  Q.  What  other  religious  exercises  are  recom- 
mended to  sanctify  the  Sunday?  A.  Attending  vespers,  reading 
moral  and  pious  books,  and  going  to  communion.  Q.  What  particu- 
lar good  works  are  recommended  to  sanctify  the  Sunday?  A.  The 
words  of  mercy,  spiritual  and  corporal  ;  and  particularly  to  instruct  the 
ignorant  in  the  way  of  salvation,  by  word  and  example. — Daniel  12  :  3. 
Q.  What  is  forbidden  by  the  Third  Commandment  ?  A.  All  unneces- 
sary servile  work  ;  and  whatever  may  hinder  the  due  observance  of 


594  'fHE   SABBATH    FOR   MAX. 

the  Lord's-day,  or  tend  to  profane  it.  .  .  .  Q.  How  are  we  to  keep 
holy  days  ?  A.  As  we  should  keep  the  Sundays.  .  .  .  Q.  What 
Divine  traditions  existed  before  Moses  wrote  the  lirst  books  of  the 
Old  Testament  ?  A.  The  duty  of  sanctifying  the  Sabbath  (6V;z.  2:3); 
the  prohibition  of  eating  the  blood  of  animals  {Gen.  9:4);  the  rite  of 
Circumcision  {Gen.  16  :  10)  ;  and  generally,  the  whole  history  of  re- 
ligion before  the  time  of  Moses,  during  twenty-five  hundred  years. 
Q.  What  traditions  of  the  Christian  religion  existed  before  the  several 
books  of  the  New  Testament  were  promulgated  or  written  ?  A.  The 
substitution  of  the  Sunday,  as  a  Holy  Day,  for  the  Sabbath,  or 
Saturday  ;  the  abrogation  of  the  necessity  of  circumcision,  and, 
generally,  the  whole  system  of  the  Christian  religion." — From  the 
Pastoral  Letter  of  the  Roman  Catholic  Prelates  of  the  United 
States,  Dec.  1884:  "The  Lord's-day. — There  are  many  sad  facts 
in  the  experience  of  nations,  which 'we  may  well  store  up  as  les- 
sons of  practical  wisdom.  Not  the  least  important  of  these  is  the  fact 
that  one  of  the  surest  marks  and  measures  of  the  decay  of  religion  in 
a  people  is  their  non-observance  of  the  Lord's-day.  In  travelling 
through  some  European  countries,  a  Christian's  heart  is  pained  by  the 
almost  unabated  rush  of  toil  and  traffic  on  Sunday.  First,  grasping 
avarice  thought  it  could  not  afford  to  spare  the  day  to  God  ;  then  un- 
wise governments,  yielding  to  the  pressure  of  mammon,  relaxed  the 
laws,  which  for  many  centuries  had  guarded  the  day's  sacredness — 
forgetting  that  there  are  certain  fundamental  principles  which  ought 
not  to  be  sacrificed  to  popular  caprice  or  greed  ;  and  when,  as  usually 
happens,  neglect  of  religion  had  passed  by  lapse  of  time  into  hostility 
to  religion,  this  growing  neglect  of  the  Lord's-day  was  easily  made 
use  of  as  a  means  to  bring  religion  itself  into  contempt.  The  Church 
mourned,  protested,  struggled,  but  was  almost  powerless  to  resist  the 
combined  forces  of  popular  avarice  and  Caesar's  influence,  arrayed  on 
the  side  of  irreligion.  The  result  is  the  lamentable  desecration  which 
all  Christians  must  deplore.  And  the  consequences  of  the  desecration 
are  as  manifest  as  the  desecration  itself.  The  Lord's-day  is  the  poor 
man's  day  of  rest  ;  it  has  been  taken  from  him — and  the  laboring 
classes  are  a  seething  volcano  of  social  discontent.  The  Lord's-day  is 
the  home  day,  drawing  closer  the  sweet  domestic  ties,  by  giving  the 
toiler  a  day  with  wife  and  children  ;  but  it  has  been  turned  into  a  day 
of  labor — and  home  ties  are  fast  losing  their  sweetness  and  their  hold. 
The  Lord's-day  is  the  church  day,  strengthening  and  consecrating  the 
bond  of  brotherhood  among  all  men,  by  their  kneeling  together  around 
the  altars  of  the  one  Father  in  heaven  ;  but  men  are  drawn  away  from 
this  blessed  communion  of  saints — and  as  a  natural  consequence  they 
are  lured  into  the  counterfeit  communion  of  Socialism,  and  other  wild 
and  destructive  systems.  The  Lord's-day  is  God's  day,  rendering 
ever  nearer  and  more  intimate  the  union  between  the  creature  and  his 
Creator,  and  thus  ennobling  human  life  in  all  its  departments  ;  and 
where  this  bond  is  weakened  an  effort  is  made  to  cut  man  loose  from 
God  entirely  and  to  leave  him  according  to  the  expression  of  St.  Paul, 
'  without  God  in  this  world  '  (Ephes.  2  :  12).  The  profanation  of  the 
Lord's-day,  whatever  be  its  pretext,  is  a  defrauding  boih  of  God  and 
His  creatures,  and  retribution  is  not  slow.  In  this  country  there  are 
tendencies  and  influences  at  work  to  bring  about  a  similar  result,  and 
it  behooves  all  who. love  God  and  care  for  society  to  see  that  they  be 


APPENDIX.  595 

checked.  As  usual,  greed  for  gain  lies  at  the  bottom  of  the  move- 
ment. Even  when  the  pretence  put  forward  is  popular  convenience 
or  popular  amusement,  the  clamor  for  larger  liberty  does  not  come  so 
much  from  those  who  desire  the  convenience  or  the  amusement  as 
from  those  who  hope  to  enrich  themselves  by  supplying  it.  Now  far 
be  it  from  us  to  advocate  such  Sunday  laws  as  would  hinder  necessary 
work,  or  prohibit  such  popular  enjoyments  as  are  consistent  with  the 
sacredness  of  the  day.  It  is  well  known,  however,  that  the  tendency 
'is  to  rush  far  beyond  the  bounds  of  necessity  and  propriety,  and  to 
allege  these  reasons  only  as  an  excuse  for  virtually  ignoring  the 
sacredness  of  the  day  altogether.  But  no  community  can  afford  to 
have  either  gain  or  amusement  at  such  a  cost.  To  turn  the  Lord's- 
day  into  a  day  of  toil  is  a  blighting  curse  to  a  country  ;  to  turn  it  into 
a  day  of  dissipation  would  be  worse.  We  earnestly  appeal,  therefore, 
to  all  Catholics  without  distinction  not  only  to  take  no  part  in  any 
movement  tending  toward  a  relaxation  of  the  observance  of  Sunday  ; 
but  to  use  their  influence  and  power  as  citizens  to  resist  in  the  opposite 
direction.  There  is  one  way  of  profaning  the  Lord's-day  which  is  so 
prolific  of  evil  results  that  we  consider  it  our  duty  to  utter  against  it  a 
special  condemnation.  This  is  the  practice  of  selling  beer  or  other 
liquors  on  Sunday,  or  of  frequenting  places  where  they  are  sold.  This 
practice  tends  more  than  any  other  to  turn  the  day  of  the  Lord  into  a 
day  of  dissipation,  to  use  it  as  an  occasion  for  breeding  intemperance. 
While  we  hope  that  Sunday  laws  on  this  point  will  not  be  relaxed,  but 
even  more  rigidly  enforced,  we  implore  ail  Catholics,  for  the  love  of 
God  and  of  country,  never  to  take  part  in  such  Sunday  traffic,  nor  to 
patronize  or  countenance  it.  And  we  not  only  direct  the  attention  of 
all  pastors  to  the  repression  of  this  abuse,  but  we  also  call  upon  them 
to  induce  all  of  their  flocks  that  may  be  engaged  in  the  sale  of  liquors 
to  abandon  as  soon  as  they  can  the  dangerous  traffic,  and  to  embrace 
a  more  becoming  way  of  making  a  living.  And  here  it  behooves  us 
to  remind  our  workingmen,  the  bone  and  sinew  of  the  people  and  the 
specially  beloved  children  of  the  Church,  that  if  they  wish  to  observe 
Sunday  as  they  ought,  they  must  keep  away  from  drinking  places  on 
Saturday  night.  Carry  your  wages  home  to  your  families,  where  they 
rightfully  belong.  Turn  a  deaf  ear,  therefore,  to  every  temptation, 
and  then  Sunday  will  be  a  bright  day  for  all  the  family.  How  much 
better  this  than  to  make  it  a  day  of  sin  for  yourselves,  and  of  gloom 
and  wretchedness  for  your  homes,  by  a  Saturday  night's  folly  or  de- 
bauch. No  wonder  that  the  Prelates  of  the  Second  Plenary  Council 
declared  that  '  the  most  shocking  scandals  which  we  have  to  deplore 
spring  from  intemperance.'  No  v/onder  that  they  gave  a  special  ap- 
proval to  the  zeal  of  those  who,  the  better  to  avoid  excess,  or  in  order 
to  give  good  example,  pledge  themselves  to  total  abstinence.  Like 
them  we  invoke  a  blessing  on  the  cause  of  temperance,  and  on  all  who 
are  laboring  for  its  advancement  in  a  true  Christian  spirit.  Let  the 
exertions  of  our  Catholic  Temperance  Societies  meet  with  the  hearty 
co-operation  of  pastors  and  people  ;  and  not  only  will  they  go  far 
toward  strangling  the  monstrous  evil  of  intemperance,  but  they  will 
also  put  a  powerful  check  on  the  desecration  of  the  Lord's-day,  and 
on  the  evil  influences  now  striving  for  its  total  profanation.  Let  all 
our  people  *  Remember  to  keep  holy  the  Lord's-day.'  Let  them  make 
it  not  only  a  day  of  rest,  but  also  a  day  of  prayer.     Let  them  sanctify 


596  THE   SABBATH    FOR   MAN. 

it  by  assisting  at  the  adorable  sacrifice  of  the  mass.  Besides  the  priv- 
ilege of  the  morning  mass,  let  them  also  give  their  souls  the  sweet  en- 
joyment of  the  vesper  service  and  the  benediction  of  the  Blessed  Sac- 
rament. See  that  the  children  not  only  hear  mass,  but  also  attend  the 
Sunday-school.  It  will  help  them  to  grow  up  more  practical  Catho- 
lics. In  country  places,  and  especially  in  those  which  the  priest  can 
not  visit  every  Sunday,  the  Sunday-school  ought  to  be  the  favorite 
place  of  reunion  for  young  and  old.  It  will  keep  them  from  going 
astray,  and  will  strengthen  them  in  the  faith.  How  many  children 
have  been  lost  to  the  Church  in  country  districts,  because  parents  neg- 
lected to  see  that  they  observed  the  Sunday  properly  at  home  and  at 
Sunday-school,  and  allowed  them  to  fall  under  dangerous  influences." 
— Catholic  Exaj?iiner,  Brooklyn,  Dec.  20,  1884. 

418— Seventh-day  Adventists  (U.  S.)— 17,169  members.  From 
*'  Origin,  Progress  and  Principles"  :  "  S.  D.  Adventists  have  no  creed 
but  the  Bible  ;  but  they  hold  to  certain  well-defined  points  of  faith,  for 
which  they  feel  prepared  to  give  a  reason  to  every  man  that  asketh 
them.  The  following  propositions  may  be  taken  as  a  summary  of  the 
principal  features  of  their  religious  faith,  upon  which  there  is,  so  far  as 
we  know,  entire  unanimity  throughout  the  body.  They  believe  .  .  . 
*  XI.  That  God's  moral  requirements  are  the  same  upon  all  men  in  all 
dispensations  ;  that  these  are  summarily  contained  in  the  Command- 
ments spoken  by  Jehovah  from  Sinai,  engraven  on  the  tables  of  stone, 
and  deposited  in  the  ark,  which  was  in  consequence  called  the  "  ark  of 
the  covenant,"  or  testament  ;  Num.  10  :  33  ;  Heb.  9  :  4,  etc.  ;  that  this 
law  is  immutable  and  perpetual,  being  a  transcript  of  the  tables  deposited 
in  the  ark  in  the  true  sanctuary  on  high,  which  is  also,  for  the  same  rea- 
son, called  the  ark  of  God's  testament  ;  for  under  the  sounding  of  the 
seventh  trumpet  we  are  told  that  "  the  temple  of  God  was  opened  in 
Heaven,  and  there  was  seen  in  His  temple  the  ark  of  His  testament." 
Rev,  II  :  19.  XII.  That  the  Fourth  Commandment  of  this  law  re- 
quires that  we  devote  the  seventh  day  of  each  week,  commonly  called 
Saturday,  to  abstinence  from  our  own  labor,  and  to  the  performance 
of  sacred  and  religious  duties  ;  that  this  is  the  only  weekly  Sabbath 
known  to  the  Bible,  being  the  day  that  was  set  apart  before  paradise 
was  lost,  Gen.  2  :  2,  3,  and  which  will  be  observed  in  paradise  re- 
stored, Isa.  66  :  22,  23  ;  that  the  facts  upon  which  the  Sabbath  institu- 
tion is  based  confine  it  to  the  seventh  day,  as  they  are  not  true  of  any 
other  day  ;  and  that  the  terms  Jewish  Sabbath  and  Christian  Sabbath, 
as  applied  to  the  weekly  rest-day,  are  names  of  human  invention,  un- 
scriptural  in  fact,  and  false  in  meaning.  XIII.  That,  as  the  man  of 
sin,  the  papacy,  has  thought  to  change  times  and  laws  (the  law  of 
God),  Dan.  7  :  25,  and  has  misled  almost  all  Christendom  in  regard  to 
the  Fourth  Commandment,  we  find  a  prophecy  of  a  reform  in  this  re- 
spect to  be  wrought  among  believers  just  before  the  coming  of  Christ. 
Isa.  56  :  I,  2  ;  i  Pet.  1:5;  Rev.  14  :  12,  etc'  "  419— Seventh-day 
Baptists  (U.  S.) — 8,611  members.  Belief  substantially  the  same  as 
above.  420 — Unitarians  (U.  S.) — 20,000  members — ''  estimated." 
See  pp.  84,  284,  (826),  (882),  (883).  (884).  421~Universalists(U.  S.) 
— 36,238  members.  Their  position  on  Sabbath  observance  is  substan- 
tially the  same  as  that  of  Unitarians.  [Mennonites  (U.  S.)  -30,000 
members — although  "  evangelical  Christians"  (Schaff-Herzog)  are 
creedless  and  so  have  no  authoritative  utterance  on  the  Sabbath.     Mo- 


APPENDIX.  597 

RAVIANS  (U.  S.) — 9,928  members — also  have  no  formal  confession, 
but  a  reputation  for  good  Sabbath  observance  nevertheless.  New 
Jerusalem  Church  (U.  S.)— 3,994  members.  No  official  declaration 
on  tlie  Sabbath.  Swedenborg's  interpretation  of  the  Fourth  Com- 
mandment is  allegorical.] 

422 — In  the  presence  of  these  declarations  on  the  Sabbath  not  only 
in  creeds  but  in  recent  resolutions  of  representative  and  delegated 
bodies,  we  leave  the  reader  to  judge  whether  ignorance  or  wilful  mis- 
representation is  back  of  the  statement  of  the  leading  paper  of  Seventh- 
day  Baptists  (which  has  been  made  in  substance  by  many  advocates  of 
the  Continental  Sunday  also),  that  "  the  traditionary  notions  of  Sab- 
batical duty  to  which  we  are  accustomed  are  the  notions  only  of  a  very 
small  party  m  the  Christian  Church."  The  figures  given  show  that 
four  fifths  of  the  Evangelical  Christians  of  America  recognize  the 
Lord' s-day  as  "  the  Christian  Sabbath,''  resting  for  its  atithority  on  the 
Fourth  Conimandment,  and  by  that  determiyied  also  as  to  its  mode  of 
observance.  Of  those  in  evangelical  denominations  which  do  not  as 
a  whole  take  this  position — Congregationalists,  Episcopalians,  Friends, 
Lutherans,  etc., — a  very  large  number  take  the  same  position  as  indi- 
viduals.    See  p.  f.5,  (504). 

500 — What  Noted  Men  Say  of  the  Sabbath.  501 — The  Sab- 
bath's Authority.  502— E.  B.  Webb,  D.D.,  of  Boston,  in  a  ti'act 
on  The  Sabbath  :  "  The  Sabbath  was  not  smuggled  into  the  calendar  of 
the  week  by  a  crafty  Church,  neither  is  it  sustained  by  designing 
priests.  God  established  the  Sabbath  ;  and  the  hand  that  upholds  the 
sun,  and  revolves  the  seasons,  secures  the  recurrence  of  the  Holy 
Day."  503— Rev.  A.  J.  Sessions,  in  "Lord' s-day  Rescued:"  "The 
Sabbath  is  one  of  the  ten  diamonds  on  a  golden  cord  v/hich  never 
must  be  broken."  504— Sir  Roundell  Palmer,  M.  P.  (now  Earl 
Selborne,  Lord  High  Chancellor  of  England^,  in  a  speech  against  the 
Sunday  opening  of  musezims,  1856  :  "  All  m.inisters  of  the  Christian 
religion  throughout  the  world — whether  Roman  Catholics,  who  place 
the  obligation  on  ecclesiastical  grounds,  or  members  of  the  Church  of 
England,  or  of  any  of  the  Protestant  communities,  who  regard  it  as  a 
Scriptural  and  Divine  institution— would  agree  that  it  is  a  moral  obli- 
gation, resting  upon  higher  grounds  than  any  which  could  be  derived 
from  mere  temporal  sanction"  (899).  505 — Bishop,  on  Criminal 
Law  :  "  It  is  a  mistake  to  suppose  that  Sabbath-keeping  is  a  thing 
merely  of  religious  observance  .  .  .  The  setting  apart  by  the  whole 
community  of  one  day  in  seven,  wherein  the  thoughts  of  men  and 
their  physical  activities  shall  be  turned  into  another  than  their  accus- 
tomed channel,  is  a  thing  pertaining  as  much  to  the  law  of  nature  as 
is  the  intervening  of  the  nights  between  the  days  "  ^^Q — Rev.  F. 
W.  Robertson,  of  Brighton  :  "  I  am  m.ore  and  more  sure  by  experi- 
ence that  the  reason  for  the  observance  of  the  Sabbath  lies  deep  in  the 
everlasting  necessities  of  human  nature,  and  that,  as  long  as  man  is 
man,  the  blessedness  of  keeping  it  not  as  a  day  of  rest  only,  but  as  a 
day  of  spiritual  rest,  will  never  be  annulled.  .  .  .  For  the  Sabbath 
was  made  for  man.  God  made  it  for  men  in  a  certain  spiritual  state, 
because  they  needed  it.  The  need,  therefore,  is  deeply  hidden  in 
human  nature.  He  who  can  dispense  with  it  must  be  holy  and  spirit- 
ual indeed.  And  he  who,  still  unholy  and  unspiritual,  would  yet  dis- 
pense with  it,  is  a  man  who  would  fain  be  wiser  than  his  Maker.     We, 


598  THE    SABBATH    FOR    MAN. 

Christians  as  we  are,  still  need  the  law,  both  in  its  restraints,  and  in 
its  aids  to  our  weakness.  ...  I  certainly  do  feel  by  experience  the 
eternal  obligation,  because  of  the  eternal  necessity,  of  the  Sabbath. 
The  soul  withers  without  it  ;  it  thrives  in  proportion  to  the  fidelity  of 
its  observance." — Life,  Boston,  1S65,  vol.  i.  p.  248  ;  Serin.,  2d  series, 
p.  205.  507 — A.  J.  Gordon,  D.T).,  of  Boston  :  "When  your  watch 
as  you  take  it  from  your  pocket  is  found  to  agree  to  a  second  with  the 
town-clock,  you  are  strongly  assured  that  you  have  the  true  time  of 
day.  So,  when  the  dial  of  nature  is  found  to  agree  vviih  the  dial  of 
revelation,  what  conviction  it  awakens  of  the  truth  of  the  Bible  !  If 
the  pulse-beats  of  the  heart  tick  with  the  seconds  of  God's  Sabbatic 
time,  so  that  when  God's  clock  strikes  seven,  the  heart  says  seven 
also,  how  the  conviction  is  strengthened  and  deepened  that  God  must 
be  the  author  and  regulator  of  both"  (714)  ! 

511 — The  Sabbath's  Personal  Benefits  to  the  Body  and  to 
Business.  512— Bishop  Rvle,  zw  ''A  Word  for  Sunday''' :  "The 
Sabbath  is  God's  mericful  appointment  for  the  common  benefit  of  all 
mankind.  It  is  not  a  yoke  but  a  blessing.  It  is  not  a  burden  but  a 
mercy.  It  is  not  a  hard,  wearisome  requirement,  but  a  mighty  public 
benefit." 

513 — For  valuable  testimonies  by  Sir  Matthew  Hale,  Drs.  Farre, 
Sevvell,  Mussey,  Harrison,  Alden,  and  others  to  the  physical  and  men- 
tal benefits  of  the  Sabbath,  see  Sabbath  Manual  by  Justin  Edwards 
(Am.  Tract  Soc,  N.  Y.) 

525 — The  Saebath's  Benefits  to  the  Mind.  526— Isaac 
Taylor,  D.D.  :  "  I  am  prepared  to  affirm  that  the  Sabbath  is  the  best 
of  all  means  of  refreshment  to  the  mere  intellect."  527— Right 
Hon.  W.  E.  Gladsione,  in  a  speech  against  the  Sunday  opening  of 
Museums  :  "  From  a  long  experience  of  a  laborious  life,  I  have  be- 
come most  deeply  impressed  with  the  belief — to  say  nothing  of  a 
higher  feeling — that  the  alternations  of  rest  and  labor  at  the  short  inter- 
vals which  are  afforded  by  the  merciful  and  blessed  institution  of  Sun- 
day are  necessary  for  the  retention  of  a  man's  mind  and  of  a  man's 
frame  in  a  condition  to  discharge  his  duties,  and  it  is  desirable  as 
much  as  possible  to  restrain  the  exercise  of  labor  upon  the  Sabbath, 
and  to  secure  to  the  people  the  enjoyment  of  the  day  of  rest."  52§ 
— Ralph  Waldo  Emerson  :  "  The  Sunday  is  the  core  of  our  civiliza- 
tion, dedicated  to  thought  and  reverence.  It  invites  to  the  noblest 
solitude  and  to  the  noblest  society."  529 — Coleridge  :  "  I  feel  as 
if  God  in  giving  the  Sabbath  had  given  fifty-two  springs  in  the  year." 

^'^^ — Of  'ihe  Sabbath's  Benefits  to  Workingmen,  with  Spe- 
cial Reference  to  the  Question  of  Sunday  Opening  of  Museums. 
536 — Grahame  : 

"  Hail,  Sabbath  !  thee  I  hail,  the  poor  man's  day  ! 
On  other  days  the  man  of  toil  is  doomed 
To  eat  his  joyless  bread,  lonely  ; 
But  on  this  day,  embosomed  in  his  home. 
He  shares  the  frugal  meal  with  those  he  loves." 
537 — Mr.  Broad  hurst,  M.P.,  Trades  Unionist,  in  a  speech  against  the 
Sunday  opening  of  museums  :  "  To  those  who  live  a  ceaseless  life  of 
toil,  the  Sunday  is  that  which  the   cooling  stream  in  the  desert  is  to 
the  weary  traveller.     They  know  they  will  arrive  at  it,  and  it  is  one 
of  their  great  hopes  in  life  that  they  may  on  that  one  day  of  the  week 


APPENDIX.  599 

feel  that  all  men  are  equal  for  twenty-four  hours,  and  that  they  are 
having  a  foretaste  at  least  of  a  future  in  which  they  shall  share  with 
all  mortals  the  results  of  a  life  of  labor.  Whatever  you  do,  do  not 
take  away  the  poor  man's  Sunday.  It  is  the  only  day  he  has  to  him- 
self. If  you  attempt  to  begin  opening  places  of  amusement,  you  will 
soon  have  places  of  work  open  too,  and  thus  the  poor  man  will  lose  that 
which  he  now  enjoys"  (866).  53§ — Earl  of  Shaftsbury,  in  a  debate 
on  the  Sunday  opening  of  musetc77is,  in  the  House  of  Lords,  Feb.,  i88i  : 
"  Sunday  is  a  day  so  sacred,  so  important,  so  indispensable  to  man, 
that  it  ought  to  be  hedged  round  by  every  form  of  reverence.  Its 
adaptability  to  the  wants  and  necessities  of  society,  the  wisdom  of  its 
institution,  proves  it  to  be  Divine  ;  and  the  working  people  of  this 
country — the  great  bulk  of  the  working  people  regard  it  in  that  light. 
They  differ,  no  doubt,  many  of  them.  Some  take  a  religious  view  of 
the  matter  ;  others  take  a  more  political  view  of  it  ;  but  all  are  of  this 
mind  that  the  sanctity  of  the  Sunday  is  to  them  a  great  protection. 
539 — Earl  of  Beaconsfield  (D'Israeli),  ?«  a  debate  07i  musetmis  : 
*'  Of  all  Divine  institutions,  the  most  Divine  is  that  which  secures  a 
day  of  rest  for  man.  I  hold  it  to  be  the  most  valuable  blessing  ever 
conceded  to  man.  It  is  the  corner-stone  of  civilization,  and  its  fract- 
ure might  even  affect  the  health  of  the  people.  The  opening  of 
museums  on  Sundays  is  a  great  change,  and  those  who  suppose  for  a 
moment  that  the  proposal  could  be  limited  to  the  opening  of  museums 
will  find  they  are  mistaken."  540 — Reuen  Thomas,  D.D.,  JVew 
Haven,  Ct.  :  "  Our  friends  who  want  museums,  picture  galleries,  and 
other  such  places,  open  on  Sunday,  think  that  thus  Sunday  can  be 
made  a  little  less  objectionable  to  the  foreigner.  I  have  no  doubt  as 
to  their  7neaning  well  by  these  expedients,  urged,  as  we  sometimes 
hear,  to  keep  the  drinking-men  out  of  the  saloons.  Personal!}'',  I 
have  made  too  many  observations  and  inquiries,  seen  and  heard  too 
much  on  the  Continent  of  Europe  and  in  England,  to  believe  even  for 
the  space  of  a  second,  that  seeing  Egyptian  mummies,  and  stuffed 
monkeys,  or  even  very  fine  works  of  art.  in  art-galleries,  will  ever  do 
anything  in  that  direction.  In  England  we  have  been  successful  so 
far  in  keeping  all  our  public  institutions  closed  on  the  Sunday, — with 
one  exception.  There  is  a  famous  library  in  the  town  of  Birmingham 
which  was  opened  a  few  years  since.  I  was  curious  to  know  what 
c'ass  of  readers  frequented  it,  and  what  class  of  books  was  taken  out 
on  Sunday.  I  was  informed  that  the  most  inferior  books  in  the 
library  were  invariably  called  for  on  Sundays.  Our  brethren,  who 
believe  that  some  indefinite  good  is  to  come  to  somebody  from  keep- 
ing public,  state,  and  national  museums  open  on  Sunday,  have  only 
to  visit  the  countries  where  none  of  them  are  shut,  have  only  to  ob- 
serve the  kind  of  pictures  which  are  most  popular  with  the  Sunday 
visitors,  to  have  their  faith  shaken,  and  the  ardor  of  their  zeal  cooled. 
My  firmly-rooted  belief  is  that  it  is  not  in  the  spirit  of  weak  compro- 
mise on  this,  or  any  question,  that  strength  lies.  Our  influence  over 
the  foreign  population  will  not  be  in  proportion  to  our  likeness  to 
them,  but  in  the  ratio  of  our  elevation  above  them.  The  great  reason 
why  America  is  more  attractive  to  them  than  France  or  Germany  or 
Italy  is,  that  she  is  different  from  all  ;  and  the  difference  is  a  differ- 
ence of  elevation.  So  it  must  be  on  this  Sabbath  question.  We  must 
have  a  holier,  a  purer,   a  more    beneficent  Sabbath,   than   Germany 


Coo  THE    SABBATH    FOR    MAX. 


or  France  ha?,  if  we  would  have  a  brighter  and  cheerier  Sabbath. 
543 — Rev.  H.  G.  Tomkins  :  "  Have  men  forgotten  the  perfection  of 
art  in  ancient  Greece  side  by  side  with  the  most  appalling  and  revolting 
corruption  ?  Have  men  forgotten  that '  the  vices  of  civilization  '  have 
passed  into  a  proverb  ?  Have  men  forgotten  that  it  is  not  pleasure, 
nor  refinem.ent  of  taste,  nor  culture,  nor  arts  and  sciences  wiiich  ele- 
vate a  people  and  keep  them  great,  but  rather  virtue,  chastity,  honor, 
self-restraint,  and  the  fear  of  God?  In  the  course  of  twenty  years' 
ministry  I  have  never  yet  met  with  any  one  who  was  made  a  Chris- 
tian by  the  Fine  Arts,  nor  have  I  faith  to  believe  or  expect  that  I  ever 
shall  witness  such  a  phenomenon"  (852).  544 — John  Gkitton, 
D.D.  :  "When  we  go  to  those  chiefly  concerned  in  the  matter,  the 
labouring  classes,  we  find  an  almost  unanimous  verdict  against  break- 
ing down  the  ancient  character  of  the  Sabbath  in  the  land.  Some- 
times from  true  Christian  principles,  at  other  times  from  wise,  long- 
headed prudence,  they  are  not  in  favor  of  opening  places  of  semi- 
amusement  and  semi  art  instruction  on  the  Lord's-day"  (799).  545 
— Archbishop  Tait,  in  a  speech  in  the  House  of  Lords,  Feb.  22,  1883, 
against  the  Sjinday  opening  of  museums  :  "  The  working  classes  are 
satisfied  that  if  once  they  broke  in  upon  the  present  custom,  it  would 
be  impossible  to  impose  any  limit  upc>n  the  change  ;  that  one  class  of 
employers  after  another  would  open  their  establishments,  until  at  last 
all  shops  and  workshops  would  adopt  the  plan  of  continuous  labour." 
546— Earl  Cairns,  in  a  speech  in  the  House  of  Lords  against  Lord 
ThurloTiis  moiioiz  for  Stinday  opening  of  museuvis  :  "If  the  State  once 
enters  upon  a  course  of  this  kind,  the  only  point  at  which  it  would 
stop  short  is  the  point  which  has  been  reached  in  foreign  capitals, 
where  there  is  absolutely  no  protection  at  all  to  the  workingman  in 
the  observance  of  the  Sabbath,"  547 — Dean  Stanley  :  "  I  decline 
altogether  to  sit  in  judgment  on  the  consciences  of  others.  I  believe 
there  are  very  few  in  this  country  who  would  not  feci  that  it  was  an 
immense  gain  to  the  solidity,  the  seriousness,  the  elevation  of  the 
English  character,  that  on  at  least  one  day  in  the  week  there  should 
be  an  interruption  in  the  perpetual  course  of  amusements  and  enter- 
tainments which,  however  innocent,  tend  to  dissipate  and  distract  the 
mind,  and  from  which  it  was  a  great  advantage  to  every  thinking  man 
to  be  from  time  to  time  disengaged  and  delivered"  (799).  ^^'^ — 
Editor.  OF  The  Londoji  Ti?nes,  December  c),  1865  :  "  How  much  we  all 
ov/e  to  the  observance  of  Sunday,  it  would  be  difficult  to  estimate. 
We  may  be  allov,red  to  think  that  the  day  has  had  an  influence  on 
our  national  character,  and  contributed  a  sobriety,  a  steadiness, 
and  a  thoughtfulness  to  it  which  it  would  otherwise  have  wanted." 
550 — Sir  Roundell  Palmkr  :  "I  can  imagine  that  much  more 
affecting  and  more  moving  arguments  could  be  constructed  in  favor 
of  the  light  to  be  allowed  to  labour  for  addiiional  bread  on  Sunday  than 
any  now  offered  in  favor  of  recreation  and  amusement"  (899).  551 
—Rev.  C.  B.  Smith,  D.D.,  iVezo  York:  "Religion,  teaching  the 
sanctity  oi  the  workman's  weekly  day  of  rest,  has  proved  itself  a  good 
though  strict  keeper  of  his  liberty.'' — Quoted  in  The  Lntelligcncer. 
55iJ  — Chari.es  Dudley  Warner  :  "  Sunday  is  more  essential  to  the 
workers  of  society  than  to  any  other  members.  The  reverent  observ- 
ance of  it  is  a  prerequisite  to  their  moral  and  spiritual  growth  ;  and 
this  growth  is  necessary,  not  only  to  industrial  but  to  national  success. 


APPENDIX.  6oi 

In  the  name  then  of  religion,  patriotism  and  material  prosperity,  th« 
worker  is  entitled  to  those  conditions  which  will  enable  him  to  ap- 
proach the  Sabbath  with  a  reverent  pleasure,  instead  of  with  a  revenge- 
ful feeling,  or  an  indifference  growing  out  of  exhaustion." — Qtwted in 
Zions  Herald.  553 — Bishop  Henry  C.  Potter,  D.D.,  Nezv  York  : 
"  In  such  a  capital  as  Paris,  it  has  already  come  to  pass  that  the  work- 
ingman's  Sunday  is  often  as  toilsome  a  day  as  any  other  ;  and  that 
since  the  law  no  longer  guards  the  day  from  labor,  the  capitalist  and 
contractor  no  longer  spare  nor  regard  the  laborer"  (803).  554 — 
Bishop  Samuel  Fellows,  D.D.,  Chicago,  in  a  serftwn,  1884:  "  The 
Sabbath  is  God's  best  boon  to  the  workingman,  not  only  to  the  one 
who  works  Avith  his  hands,  but  also  to  the  one  who  v/orks  with  his 
brain."  555 — Joseph  Cook  :  "  It  is  simply  a  question  of  the  distri- 
bution of  hours  of  labor  and  rest,  whether  a  man  works  sixty  hours  a 
week,  and  has  a  jaded,  unproductive  Monday,  or  the  same  number  of 
hours  and  has  an  elastic  Monday.  When  a  man  must  work  sixty 
hours  a  week,  v/hat  are  the  reasons  which  make  it  v/ise  for  him  to 
labor  for  six  days  and  do  all  his  work,  and  rest  the  seventh,  rather 
than  to  divide  the  labor  equally  between  the  seven  days  ?  i.  Monot- 
ony in  toil  is  not  broken  up  when  the  seventh  day  must  contain  ;  s 
much  labor  as  either  of  the  preceding  six  days.  2.  Without  the  break- 
ing up  of  the  monotony  of  labor,  there  can  be  no  adequate  rest.  3. 
Without  adequate  rest,  the  pace  and  speed  of  labor  soon  slacken. 
4.  Lashed  forward  monotonously,  without  proper  rest  in  their  work, 
the  brain  and  body  fall  into  disease.  5.  Productive  power  is  there- 
fore, by  unalterable  natural  law,  dependent  for  its  highest  efficiency 
on  periodic  rest  of  such  length  and  frequency  as  will  break  up  the 
monotony  of  toil,  and  maintain  the  physical  and  mental  elasticity  of 
the  laborer"  (714).  ^^^ — A.  J.  Gordon,  D.D.  :  "  In  an  anti-Sab- 
bath convention  I  heard  several  well-known  free-thinkers  appealing 
vehemently  to  the  people  to  rise  up  against  the  tyranny  of  Sunday 
lav/s  and  restrictions.  '  Let  the  day  be  as  free  as  any  other,'  they  de- 
manded. '  Let  the  cars  and  steamboats  run  ad  libitzim,  for  conveying 
the  tired  people  on  excursions  into  the  fields  and  upon  the  waters. 
Let  the  reading-rooms  and  theatres  be  open  for  the  entertainment  of 
the  weary  working-people.  Let  the  shop-keeper  be  free  to  take  down 
his  shutters,  and  sell  his  fruit  and  refreshments  to  the  hungry  and 
thirsty  crowds  that  shall  pass  by.'  Is  not  it  strange,  that  men  v/ho 
assume  the  name  of  '  advanced  thinkers  '  should  put  forth  a  plea  for 
liberty,  which  is  so  utterly  and  thoughtlessly  self-contradictory  as  this  ? 
They  assume  to  be  friends  of  the  workingman,  and  then  clamor  for  a 
freedom  that  shall  compel  him  to  work  seven  days  in  the  week"  (714). 
557 — Henry  Ward  Beecher,  in  a  scrmo7i  on  the  Sabbath,  1884  :  "  It 
is  needful  that  a  man  who  is  uninstructed  should  rise  up  into  the 
crystal  dome  of  his  house.  Ordinarily  he  is  working  on  the  ground 
floor  ;  but  there  comes  a  day  in  which,  if  he  improves  the  means  that 
are  within  his  reach,  a  man  can  cease  to  be  altogether  a  mechanical 
agent,  can  cease  to  think  of  physical  qualities  or  things,  and  rise  into 
the  realm  of  ideas,  into  the  realm  of  social  amenities,  into  the  realm 
of  refined  and  purified  affections,  into  the  great  mysterious,  poetic 
realms  of  the  spirit.  And  is  there  any  class  that  need  that  more  than 
poor  laboring  men?"  558 — Moses  D.  Hoge,  D.D.,  Richmond, 
Va.  :  "  The  best  friend  of  the  poor  man  is  his  weekly  day  of  rest" 


6o2  THE    SABBATH    FOR    MAX. 

(S04).  559 — Prof.  David  Swing,  Chicago  :  "If  to  the  quantity  of 
labor  already  too  large  we  must  give  up  the  hours  of  Sunday  and 
make  our  nation  an  everlasting  shop,  then  are  we  to  be  as  galley 
slaves  at  once.  The  six  days'  struggle  come  near  ruining  the  bodies 
and  brains  of  so  many  that  any  words  against  the  rest-day  of 
the  people  might  well  awaken  simply  indignation." — Fro7n  sermon  in 
The  Alliance.  560— Howard  Crosby,  D.D.,  in  letter  to  Nezv  York 
Tribune,  1883  :  "  We  insist  upon  Sunday  rest  for  the  good  of  the 
laboring  man,  and  upon  a  quiet  Sunday  for  the  sake  of  decent  courtesy 
to  the  prevailing  religion."  5G1— Judge  E.  L.  Fancher,  A'cio  York, 
in  an  address  at  Cooper  Union,  Dec.  1883,  as  reported  in  The  A'ew 
York  Observer  :  "  If  the  thousands  of  poor  men  and  women  who  were 
compelled  to  toil  six  days  in  seven  for  their  own  support  could  not 
demand  one  day  of  rest  in  seven  as  a  legal  right,  they  might  well  ask 
for  it  as  a  mercy."  562 — S.  D.  Waddy,  M.P.  :  "  Let  Sunday  once 
come  to  be  used  by  the  nation  generally  for  amusements,  and  the 
collar  of  work  will  be  fastened  as  tightly  around  the  necks  of  the 
workingmen  on  Sundays  as  on  any  other  day"  (804).  563^L.  W. 
Bacon,  D.D.  :  "You  cannot  break  this  statute  half  across,  and  leave 
the  other  half  sound.  Some  of  these  fine  days,  as  business  grows 
brisk,  you  will  get  back  from  your  Sunday  excursion  or  beer-garden, 
and  find  a  notice  that  next  Sunday,  owing  to  pressure  of  business,  the 
factory  will  run,  or  the  shop  will  be  open,  and  that  you  are  wanted  for 
a  day's  work.  And  if  you  think  that  then  you  will  be  able  to  plead, 
for  your  rest  and  your  liberty,  the  very  statute  that  you  have  defiantly 
broken  for  your  amusement,  you  wnll  have  ample  time  and  opportu- 
nity to  find  out  your  mistake"  (714).  564— Rev.  Henry  A.  Stim- 
SON,  Worcester,  Mass.,  in  The  Independent,  July,  1884:  "A  vigorous 
resistance  to  the  immorality  of  the  theatre,  strenuous  enforcement  of 
the  law  against  all  forms  of  gambling  and  of  vice,  vigilant  guarding 
of  the  Sabbath  as  a  day  of  rest,  the  only  protection  of  the  people 
against  the  slav-ery  of  ceaseless  toil — these  and  a  large  provision  of 
the  means  of  general  education  are  necessary  if  the  prophecy  of  the 
statesman  for  us  is  to  be  fulfilled.  Only  by  widespread  education, 
coupled  Avith  a  healthful,  moral  life,  is  the  trustworthiness  of  the 
common  people  to  be  secured."  565— Bishop  Mallalieu  :  "  The 
inevitable  consequences  of  the  Sabbalh-breaking  so  recklessly  engaged 
in  by  corporations  will  be,  first,  the  destruction  of  the  morals  of  the 
workmen  ;  and,  secondly,  the  establishment  of  such  conditions  of 
labor  that  it  will  take  three  hundred  and  sixty-five  days'  toil  to  secure 
the  same  comforts  of  life  as  are  now  procured  by  the  labor  of  three 
hundred  and  thirteen  days.  Hence  the  Sabbath-breaking  corporations 
are  the  worst  enemies  of  the  loorkingman,  and  of  the  Republic"  (714)- 
56§— P.  J.  Proudhon,  in  CEuvres  Complete,  II,  120  ;  "  Nothing  equal 
to  the  Sabbath,  before  or  since  the  legislator  of  Sinai,  has  been  con- 
ceived and  accomplished  among  men.  The  laboring  classes  have  the 
deepest  interest  in  maintaining  the  Sunday  observance."  56!>— Dr. 
Niemeyer  :  "  Le  rcpos  dominical  est  le  premier  commandement  de 
I'hygiSne  ;  il  fournit  le  moyen  d'apprecier  ce  qu'un  peuple  a  de  sens 
commun,  et  combien  il  est  avan9e  dans  la  civilisation"  (931).  ["  Sun- 
day restis  the  first  precept  of  hygiene  ;  its  observance  or  non-observance 
affords  the  means  of  gauging  a  people's  common  sense,  and  the  degree 


APPENDIX.         '  603 

of  its  advancement  in  civilization."]  570 — E.  Deluz,  Geneva: 
"  Santedu  corps  etsanie  de  I'ame,  vie  de  familleet  vie  chretienne,  pros'- 
perite  des  nations  et  progres  du  regne  de  Dieu,  il  n'y  a  rien  moins  que 
cela  au  fond  meme  de  la  question  du  Dimanche"  (796).  ["  Health  of 
body  and  health  of  soul,  family  life  and  Christian  life,  the  prosperity  of 
nations,  and  the  progress  of  the  kingdom  of  God,  all  these  lie  at  the 
foundation  of  the  Sunday  question."]  571 — Alex.  Lombard,  in  In- 
migiiral  address  at  Bertie  Cojigress,  1S79  :  "  Perseverons  done  a  tra- 
vailer  en  faveur  des  desherites  du  Dimanche,  et  nous  les  verrons  tot  ou 
tard  joindre  leur  grande  voix  a  la  notre.  Comme  I'a  dit  le  socialiste 
Proudhon,  les  classes  laborieuses  sont  trop  interessees  au  maintien  de 
la  feriation  dominicale  pour  qu'elle  perisse  jamais.  En  effet,  et 
pour  nous  servir  des  paroles  d'un  autre  defenseur  de  la  meme  cause, 
'  toutes  choses  concourent  en  faveur  de  cette  legitime  revendication  : 
la  nature  I'exige,  Dieu  le  commande  et  le  droit  au  Dimanche  est  I'un 
des  vrais  droits  de  Thomme"  (796).  ["  Let  us  persevere  then  in  our 
labors  in  behalf  of  the  classes  who  have  been  deprived  of  their  inheri- 
tance in  the  Sabbath,  and  we  shall  behold  them,  sooner  or  later,  unit- 
ing their  mighty  voice  with  ours.  As  the  socialist  Prudhon  has  said, 
the  working  classes  are  too  much  interested  in  the  maintenance  of  the 
Sabbath  to  allow  its  ever  becoming  obsolete.  In  fact,  to  quote  the 
words  of  another  advocate  of  the  same  cause,  '  Everything  conspires 
in  favor  of  this  legitimate  act  of  restitution  ;  nature  exacts  it,  God 
commands  it  and  the  right  to  the  Sabbath  is  one  of  the  fundamental 
rights  of  man.'  "] 

575 — The  Sabbath's  Benefits  to  the  Rich.  576 — Henry  M. 
King,  D.D.  :  "  Sunday  is  more  than  the  poor  m.an's  day.  It  is  the 
rich  man's  day  as  well,  who  too  often  finds  that  increasing  wealth  and 
business  bring  increasing  care,  and  make  fresh  demands  upon  his 
already  exhausted  time  and  strength,  and,  while  checking  more  and 
more  the  expression  of  the  natural  affections  and  the  cultivation  of  the 
domestic  virtues,  at  length  take  complete  possession  of  the  man,  and 
monopolize  him"  (714).  577 — R.  W.  Dale,  in  Sermons  on  The  Ten 
Commandfnents,  pp.  117  :  "  There  are  too  many  people  in  Englarid 
[and  in  America  also],  on  whose  gravestones  the  French  epitaph 
might  be  written,  '  He  was  born  a  man,  and  died  a  grocer.'  Apart 
altogether  from  the  higher  relationships  of  man,  it  is  for  the  interest 
of  the  nation  that  tradesmen,  manufacturers,  and  merchants  should 
find  the  doors  of  their  shops,  their  works,  and  their  counting-houses 
locked  and  barred  against  them  during  one  day  in  seven,  and  that  for 
twenty-four  hours  they  should  be  emancipated,  by  a  compulsory  law, 
from  the  bondage  which  they  love  too  well,  and  should  be  compelled 
to  spend  their  time  with  their  children  and  friends."  57§ — William 
WiLBERFORCE,  in  Letter  to  Christophe,  King  of  Hayti,  Oct.  8,  1S18  :  "  I 
well  remember  that  during  the  war,  when  it  was  proposed  to  work  all 
Sunday  in  one  of  the  royal  manufactories,  for  a  continuance,  not  for 
an  occasional  service,  it  was  found  that  the  workmen  who  obtained 
government  consent  to  abstain  from  working  on  Sundays  executed  in 
a  few  months  even  more  work  than  the  others"  (714).  579 — J.  O. 
Peck,  D.D.  :  "  Manufacturers  see  that  goods  made  on  Monday,  after 
a  day  of  rest,  are  superior  to  those  made  in  weariness  Saturday.  It 
v>'as  found,  during  our  v^ar  for  the  life  of  the  nation,  that  those  great 


6o4  THE    SABBATH    FOR    MAN. 

manufactories  which  stopped  on  the  Sabbath  turned  out  more  and 
better  war  material,  with  greater  profit,  than  those  which  worked  the 
whole  seven  days"  (714). 

580— Its  Benefits  to  the  Nation.  5§1— Right  Hon.  John 
Bright,  in  a  speech  before  the  House  of  Comtnons  :  "  The  stability  and 
character  of  our  country,  and  the  advancement  of  our  race,  depend,  I 
believe,  very  largely  upon  the  mode  in  which  the  Day  of  Rest,  which 
seems  to  have  been  specially  adapted  to  the  needs  of  mankind,  shall 
be  used  and  observed"  (S03).  582— Theodore  Woolsey,  D.D.  : 
"  Legislation  is  not  confined  within  the  sphere  of  outward  and  mate- 
rial good.  The  ideal  good  is  as  much  to  be  protected  by  the  laws  of 
society  as  the  good  of  the  body  and  the  temporal  possessions.  Other- 
wise all  that  department  of  law  which  relates  to  education,  to  the  pre- 
vention of  certain  immoral  habits,  such  as  obscene  exposure  of  the 
person,  to  cruelty  toward  animals,  to  blasphemy,  could  not  be  de- 
fended. The  conception  ot  man  as  a  moral,  intellectual,  aesthetical, 
and  religious  being,  has  something  to  do  with  the  conduct  of  his  fel- 
lows toward  him  or  his  toward  them,  and  may  call  for  the  protection 
of  this  part  of  his  nature,  just  as  the  sensual  and  outward  part  of  his 
nature  calls  for  his  protection  in  other  respects"  (714).  5§tJ— Thomas 
Hughes,  in  a  lecture  at  Cincinnati,  Oct.,  1880  :  "  I  look  upon  Sunday 
as  a  quite  unspeakable  blessing  to  all  Christian  nations,  and  above  all 
to  our  race,  upon  whom  so  large  a  share  of  the  world's  hard  work  has 
been  laid  in  this  marvellous  country,  and  who  are  addressing  them- 
selves to  it  with  an  energy  full  of  hope  and  promise  for  the  future, 
while  controlled  by  high  purpose  and  high  principle,  but  constantly  in 
danger  of  running  into  feverish  haste  and  reckless  and  unrighteous 
greed  of  possession — an  unmanly  hankering  after  material  prosperity 
and  wealth.  Against  this  false  tendency — this  subtle  temptation  of  us 
English  folks  on  both  side  of  the  Atlantic — Sunday,  God's  appointed 
day  of  rest  and  worsliip,  stands  out  as  the  great  bulwark."  (S03).  584 
— Hon.  Thos.  F.  Bayard,  U.  S.  Senator  from  Delaware:  "I  most 
sincerely  approve  of  the  civil  institution  of  the  Sabbath.  I  heartily 
desire  to  see  its  observance  under  statute  law,  and  the  stronger  law  of 
habitual  and  universal  custom  and  popular  acquiescence"  (803).  585 
—  Justice  Strong,  U.  S.  Supreme  Court  :  "  There  is  abundant  justi- 
fication for  our  Sunday  laws,  regarding  them  as  a  mere  civil  institu- 
tion which  they  are,  and  he  is  no  friend  to  the  good  order  and  welfare 
of  society  who  would  break  them  down  or  who  himself  sets  an  exam- 
ple of  disobedience  to  them.  They  appeal  to  each  citizen  as  a  patriot, 
as  an  orderly  member  of  the  community,  and  as  a  well-wisher  to  his 
fellow-men,  to  uphold  them  with  all  his  influence  and  to  show  respect 
for  them  by  his  conduct  and  example"  (818).  ^^Q — Henry  E. 
Young,  President  of  American  Bar  Associatioji,  1880:  "Doubtless 
these  [Sunday]  lav/s  have  their  source  in  the  religious  customs  and 
habits  of  our  people  ;  but  still  in  a  land  where  the  state  keeps  itself 
wholly  apart  from  matters  of  religion,  they  are  merely  police  regula- 
tions, and  rest  upon  the  right  and  duly  of  every  social  organization  to 
enforce  whatever  conduces  to  the  welfare  of  itself,  and  its  members, 
and  is  necessary  to  good  order"  (836).  587— Justice  Story  :  "  One 
of  the  most  beautiful  boasts  of  our  municipal  jurisprudence,  is  that 
Christianity  is  a  part  of  the  common  law,  from  which  it  seeks  the 
sanction  of  its  rights,  and  by  which  it  endeavors  to  regulate  its  doc- 


APPENDIX,  605 

trines.  And  the  boast  is  as  true  as  it  is  beautiful.  Tiiere  never  has 
been  a  period  in  which  the  common  law  did  not  recognize  Christianity 
as  lying  at  its  foundation.  It  pronounces  illegal  every  contract  offen- 
sive to  its  morals.  It  recognizes  with  profound  humility  its  holidays 
and  festivals,  and  obeys  them  as  'dies  non  juridice.'  '' — Quoted  ?'« 
Kingsbury  on  the  Sabbath,  p,  124.  5§§ — SiR  RouNDELL  Palmer: 
"  The  Sabbath  has  received  the  sanction  of  national  law  in  such  a 
manner  as  to  become  the  main  sign  of  national  religion, — the  great 
testimony  in  favor  of  Christianity  which  the  associated  body,  called 
our  country,  bears  to  the  world.  Who  can  calculate  the  influence, 
exercised  upon  all  who  came  within  its  sphere,  of  such  a  testimony, 
borne  by  the  legislation  of  the  country  in  favor  of  higher  objects 
than  those  to  which  the  appetites  of  man  invite  him"  (899)  ? 
590 — Joseph  Cook,  in  The  Christian  Union  :  "  Safe  republicanism 
consists  in  the  diffusion  of  intelligence,  liberty,  property,  and  con- 
scientiousness among  the  masses.  The  perils  of  universal  suffrage 
are  such  that  the  diffusion  of  the  first  three  of  these  blessings  among 
the  common  people  will  be  found  inadequate  to  produce  political 
sanity  without  the  fourth.  There  is  no  means  of  securing  the  diffu- 
sion of  conscientiousness  among  the  people  without  setting  apart  a 
day  for  rest  and  for  the  moral  and  religious  education  of  the  masses. 
.  .  .  The  enemies  of  Sunday  in  a  republic  are  the  enemies  of  the  poor 
man  and  of  the  political  sanity  of  the  community  at  large.  .  .  . 
Among  those  mischievous  cut-throats  of  the  body  politic  must  be  reck- 
oned railroads  which  unnecessarily  desecrate  the  Sabbath,  swindling 
public  amusements  on  Sundays,  voters  who  justify  open  whiskey-shops 
on  the  Lord's-day,  churches — whether  Romish  or  Protestant — that 
turn  half  of  Sunday  into  a  holiday,  unprincipled  fashionable  circles 
who  make  the  day  one  of  dissipation,  or  parade,  and  secularists  who 
would  abolish  all  Sunday  laws."  591 — Henry  Ward  Beecher  : 
**  I  think  it  may  be  shown  that  an  abiding  civilization  has  always  gone 
with  the  Christian  Sabbath,  and  I  believe  it  always  will  go  with  it." 
592— Philip  Schaff,  D.D.,  in  The  Christian  Union:  "  The  Church 
of  God,  the  Book  of  God,  and  the  day  of  God,  are  a  sacred  trinity  on 
earth,  the  chief  pillars  of  Christian  society  and  national  prosperity. 
Without  them  Europe  and  America  would  soon  relapse  into  heathen- 
ism and  barbarism."  593— Bishop  Charles  E.  Cheney,  of  Chi- 
cago, in  Sermon,  18S4  :  "  The  Sabbath  is  of  inestimable  secular  worth. 
It  should  be  contended  for  as  the  men  of  Anglo-Saxon  times  did  for 
Magna  Charta,  and  those  of  1776  for  secular  independence.  .  .  .  Had 
red-handed  communism  risen  up  and  attempted  to  destroy  the  day  of 
rest,  the  interest  of  the  public  had  been  aroused.  The  peril  is  in  the 
imperceptible  and  quiet  v/ay  in  which  the  Sabbath  is  being  taken  away. 
If  ever  this  country  shall  be  the  spot  of  revolution,  the  calamity  will 
be  seen  to  have  entered  through  these  rents  of  Sabbath  desecration." 
595— Jas.  Stagey,  D.D.,  Ne%u?nan,  Ga.  :  "  We  need  an  enlightened 
public  sentiment,  it  is  true,  but  unless  that  public  sentiment,  Vv^hen 
thus  enlightened,  shall  find  an  outward  expression  in  the  form  of  law, 
it  will  never  reach  the  public  evils  of  which  we  complain.  The  drafted 
design  must  precede  the  building,  but  the  householder  who  stops  with 
the  design,  will  only  have  a  paper  house  in  which  to  live.  So  if  the 
friends  of  the  Sabbath  stop  simply  with  public  sentiment,  they  will 
only  have  the  plan  and  nothing  else"  (804)  !     596— Rev.  E.  S.  At- 


6c6  THE    SABBATH    FOR    MAN. 


WOOD  :  "  There  is  a  myth  concerning  an  old  painter,  that  by  happy 
chance  he  compounded  one  day  a  certain  mordant,  which,  colorless 
itself,  possessed  the  power  of  heightening  e'very  color  with  which  it 
was  mixed.  By  the  help  of  his  discovery,  from  being  a  commonplace 
artist,  he  became  a  master.  His  works  were  renowned  lor  the  mar- 
vellous brilliancy  of  their  tints.  ...  It  is  not  mere  ecclesiastical  prej- 
udice which  asserts  that  the  American  Sabbath  has  similarly  wrought 
in  American  life.  The  student  of  our  legislation,  the  observer  of  our 
domestic  and  social  prosperity,  the  inquirer  into  the  excellence  of  our 
educational  systems,  finds  everywhere  the  influence  of  reverence  for 
the  Lord's-day.  Often  unrecognized  in  its  workings,  the  Sabbath  is 
the  element  that  has  wrought  out  the  choice  beauty  of  the  best  things 
of  which  we  boast.  To  it,  and  largely,  we  are  indebted  for  juster 
laws,  better  schools,  happier  homes,  greater  security  of  social  order, 
than  can  be  found  in  other  lands  ;  and  therefore  let  it  be  perpetuated  " 
615— The  Sabbath's  Benefits  to  the  Home.  616 — H.  M. 
King,  D.D.  :  "  The  Sabbath  stands  as  the  guardian  and  protector  of 
the  family,  with  its  hallowed  associations  and  its  blessed  trusts,  the 
faithful  watchman  who  returns  upon  his  regular  beat  to  insure  the 
safety  of  the  home,  and  to  cry  '  All  is  well  '  "  (714). 

620 — Sabbath  Observance.  621 — Reuen  Thomas,  D.D.  :  "  Al- 
lowing that  in  the  generations  past  there  was  too  m.uch  of  ligidity  and 
severity  in  the  working  out  of  the  Sabbath  idea,  yet  I  ask  j'ou  to  take 
ten  thousand  specimens  of  the  men  and  women  of  New  England,  who 
were  matured  under  that  severity  and  rigidity,  and  ten  thousand  speci- 
mens of  Frenchmen  or  Germans  to  whom  Sunday  has  been  anything 
but  a  Sabbath,  and  judge  by  the  results  on  manhood  and  womanhood 
as  to  which  extreme  (if  we  are  obliged  to  adopt  either)  is  the  most 
harmful"  (714).  622 — F.  W.  Robertson:  "To  needlessly  loosen 
the  hold  of  a  nation  on  the  sanctity  of  the  Lord's-day  would  be  most 
mischievous  ;  to  do  so  v/ilfully,  would  be  an  act  almost  diabolical. 
For,  if  we  must  choose  between  Puritan  over-precision,  on  the  one 
hand,  and,  on  the  other,  that  laxity,  v/hich  in  many  parts  of  the  Conti- 
nent, has  marked  the  day  from  other  days  only  by  more  riotous  world- 
liness  and  a  more  entire  abandonment  of  the  whole  community  to 
amusement,  no  Christian  would  hesitate — no  English  Christian,  at 
least,  to  whom  that  day  is  hallowed  by  all  that  is  endearing  in  early 
associations,  and  who  feels  how  much  it  is  the  very  bulwark  of  his 
country's  moral  purity"  (898).  623— George  Herbert  : 
"  Sundays  the  pillars  are 

On  which  Heaven's  palace  arched  lies  ; 

The  other  days  fill  up  the  space, 

And  hollow  room,  with  vanities  ; 

They  are  the  fruitful  beds  and  borders 

In  God's  rich  garden  ;  that  is  bare 

Which  parts  their  ranks  and  orders"  (gii). 
624 — Right  Hon.  W.  E.  Gladstone  :  "  The  religious  observance  of 
Sunday  is  a  main  prop  of  the  religious  character  of  the  country,  .  .  . 
From  a  moral,  social,  and  physical  point  of  view  the  observance  of 
Sunday  is  a  duty  of  absolute  consequence."  625 — Bishop  Jeremy 
Taylor  :  "  The  Lord's-day  being  the  remembrance  of  a  great  bless- 
ing, must  be  a  day  of  joy,  festivity,  spiritual  rejoicing,  and  thanks- 
giving ;  and  therefore  it  is  a  proper  work  of  the  day  to  let  your  devo- 


APPENDIX.  607 

tions  spend  themselves  in  singing  or  reading  Psalms,  in  recounting 
the  great  works  of  God,  in  remembering  His  mercies,  in  worshipping 
His  excellences,  in  celebrating  His  attributes,  in  admiring  His  person, 
in  sending  portions  cf  pleasant  meat  to  them  for  whom  nothing  is  pro- 
vided, and  in  all  the  arts  and  instruments  of  advancing  God's  glory 
and  the  reputation  of  religion"  (718).  626 — William  Wilberforce  : 
"  O  what  a  blessed  day  is  the  Sabbath  !  which  allows  us  a  precious 
interval  wherein  to  pause,  to  come  out  from  the  thickets  of  worldly 
concerns,  and  give  ourselves  up  to  heavenly  and  spiritual  objects. 
Observation  and  my  own  experience  have  convinced  me,  that  there  is 
a  special  blessing  on  a  right  employment  of  these  intervals." — Quoted 
in  Edward's  Sabbath  Mamtal.  627 — J.  O.  Peck,  D.D.  :  "  The  same 
Infinite  Wisdom  that  made  food  for  the  body,  air  for  the  lungs,  light 
for  the  eye,  beauty  for  the  taste,  and  truth  for  the  mind,  made  the 
Sabbath  for  man  as  a  moral  and  religious  being.  It  is  a  necessity  for 
his  soul  and  body"  (714).  628 — E.  E.  Hale,  D.D.  :  "  The  institu- 
tion of  Sunday,  if  it  is  to  be  maintained  at  all,  v/ill  be  maintained  lor 
the  nobler  purposes  of  the  higher  life"  (820).  629— Prof.  David 
Swing,  Chicago  :  "Be  Sunday  ever  so  valuable  as  a  day  of  positive 
worship  of  God,  it  possesses  the  additional  value  of  being  a  blessed 
season  for  man,  not  as  a  Christian  or  as  a  deist,  but  for  man  as  a 
rational,  and  emotional,  and  toiling,  and  resting  creature.  A  Sab- 
bath for  man  is  something  so  vast  that  in  order  to  measure  the  idea  it 
•would  be  necessary  to  measure  first  the  idea  of  man.  Could  we  esti- 
mate the  being  for  v/hom  the  day  of  rest  was  made,  could  we  learn 
how  much  love  and  thought  his  home  demands,  could  we  find  the 
value  of  his  self-introspection,  the  value  cf  his  meditation,  could  we 
appraise  man's  im agination,  and  fancy,  and  poetry,  could  we  learn 
how  deeply  his  soul  needs  an  altar  and  a  hymn,  and  understand  the 
mystery  of  the  death  which  awaits  him,  we  might,  out  of  such  rich 
premises,  learn  the  value  of  his  Seventh  Day — that  day  of  intellectual 
and  physical  liberty."  630— Rev.  H.  D.  Ganse,  D.D.,  St.  Louis  : 
"  There  is  no  excellent  human  interest  so  personal  and  private,  so 
public  and  universal,  that  the  Sabbath,  wisely  kept,  does  not  serve  it. 
With  God's  Work  and  God's  Spirit  in  it,  it  is  the  nearest  earthly  sym- 
bol of  the  river  of  the  water  of  life.  Its  waters,  compared  with  other 
streams,  are  clear  as  crystal  ;  and  on  either  side  of  it  is  the  tree  of 
life,  whose  leaves  are  for  the  healing  of  the  nations"  (804).  631 — 
Dr.  T.  Dwight  :  "  Take  this  day  from  the  calendar  of  the  Christian, 
and  all  that  remains  will  be  cloudy  and  cheerless  :  religion  will  instantly 
decay  ;  ignorance,  error,  and  vice  will  immediately  triumph  ;  the 
sense  of  duty  vanish  ;  morals  fade  away  ;  the  acknowledgment,  and 
even  the  remembrance  of  God,  be  far  removed  from  mankind  ;  the 
glad  tidings  of  salvation  cease  to  sound  ;  and  the  communication  be- 
tween earth  and  heaven  be  cut  off  forever."  632— Daniel  Wilson, 
D.D.,  Bishop  of  Calcutta,  in  ''Seven  Sermons  on  the  Lord's-day  :"  "  As 
to  the  mass  of  mankind,  if  the  Sabbath  be  taken  away  from  them,  no 
time  is  left  for  religious  duties,  for  the  worship  of  Almighty  God,  do- 
mestic piety,  the  instruction  of  children,  the  visiting  the  sick  and 
needy,  the  reading  and  hearing  the  Gospel,  the  celebration^  of  the 
Sacraments,  the  preparation  for  that  rest  of  Heaven  of  which  it  is  the 
pledge  and  foretaste.  And  the  remaining  classes  of  society  would 
never  allot  a  time  for  those  duties,  which,  if  there  were  no  Sabbath, 


6o8  THE   SABBATH    FOR   MAN. 

would  be  left  open,  nor  could  they  sustain  the  honor  of  religion  in 
their  families  or  the  world."  6^.3— J.  O.  Peck,  D.D.  :  "The  Sab- 
bath is  the  lungs  by  which  the  Christian  religion  breathes.  Destroy  it, 
and  Christianity  dies  of  consumption."  C34— Sir  Roundell  Palm- 
er :  "The  consecration  of  this  day  to  God  withdraws  man  once  a 
week  from  the  contemplation  of  secular  and  earthly  things,  and  invites 
him,  with  a  call  which  every  man  must  hear,  though  all  might  not  re- 
gard, to  remember  his  eternal  interests— to  recollect  that  he  is  a  spirit- 
ual being  with  an  immortal  soul,  and  that  this  world,  its  pleasures,  its 
labours,  its  objects,  and  its  gains,  are  not  the  only  things  for  the  si'.ke 
of  which  he  has  been  born  into  the  world.  That  is  the  greatest  of  all 
the  benefits  which  this  institution  confers  upon  man"  (899).  635 — 
Dr.  Flavel  Cook  :  "  Numbers  of  men  are  trying  to  preserve  national 
monuments.  Why  do  they  not  try  to  preserve  the  greatest  monument 
that  ever  existed,  a  monument  of  the  Redemption  and  Resurrection 
of  Christ."  6S6— Father  de  Ravignan,  S.J.  :  "  I  really  do  not  see 
that  practical  atheism  can  be  more  thoroughly  expressed  than  by  the 
habitual  public  and  universal  violation  of  the  Loid's-day.  No  more 
worship,  no  more  religion,  practically  no  more  God  "  (803).  63'S' — 
Lord  Kames  :  "  Sunday  is  a  day  of  account,  and  a  candid  account 
every  seventh  day  is  the  best  preparation  for  the  great  day  of  ac- 
count." 638— James  Hamilton,  D.D.  :  "Oh!  blessed  Sabbath  — 
the  ladder  set  up  on  earth  whose  top  reacheth  to  heaven,  with  angels 
of  God  ascending  and  descending  upon  it !"  i»39— Bishop  Hezekiaii 
Hopkins  :  "  In  the  ring  and  circle  of  the  week,  the  Sabbath  is  the 
jewel,  the  most  excellent  and  precious  of  days."  640—  Canon  Lid- 
don,  D.D.  :  **  Sundays  are  to  human  life  like  shafts  in  a  long  tunnel  ; 
they  admit  at  regular  intervals  light  and  air,  and  though  we  pass  them 
all  too  soon,  their  helpful  influence  does  not  vanish  with  the  day.  It 
furnishes  us  with  strength  and  light  for  the  duties  which  await  us,  and 
makes  it  easier  for  us  to  follow  loyally  the  road  which  God's  loving 
Providence  may  have  traced  for  each  one  of  us  toward  our  Eternal 
Home."     641— Longfellow  : 

"  Sunday  is  the  golden  clasp 

That  binds  the  volume  of  the  week." 
642 — George  Herbert,  "  Oft  a  Fayre  Sabbath  Morn  .•" 
"  O  Day  most  sweet,  most  calm,  m.ost  bright, 

The  bridal  of  the  earth  and  sky. 
The  dews  shall  weep  thy  fall  to-night, 

For  thou  must  die." 
643 — Christopher  Wordsworth,  D.D.,  Bishop  of  Lincoln  .' 

"  O  Day  of  rest  and  gladness, 
O  day  of  joy  and  light, 
O  balm  of  care  and  sadness, 

Most  beautiful,  most  bright  ! 
***** 

On  thee  at  the  Creation 

The  light  first  had  its  birth  : 
On  thee,  for  our  salvation, 

Christ  rose  from  depths  of  earth  ; 
On  thee,  our  Lord  victorious. 

The  Spirit  sent  from  Heaven, 
And  thus  on  thee,  most  glorious 

A  triple  light  was  given." 


APPENDIX. 


609 


644— Henry  Vaughan,  17M  Century,  on  "  Son-Dayes  :'' 

"  Bright  shadows  of  true  Rest  :  some  shoots  of  blisse  : 
Heaven  once  a  week  : 
The  next  world's  gladness  prepossest  in  this  : 

A  day  to  seek 
Eternity  in  time  :  tiie  steps  by  which 

We  climb  above  all  ages  :   Lamps  that  light 
Man  through  his  heap  of  dark  days  ;  and  the  rich 
And  full  redemption  of  the  whole  week's  flight. 

"  The  milky  war  chalkt  out  with  suns,  a  clue 

That  guides  through  erring  hours  ;  and  in  full  story 
A  taste  of  Heaven  on  earth  ;  the  pledge  and  cue 
Of  a  full  feast,  and  the  out-courts  of  glory." 

— Quoted  in  Ilesscy. 


"  Return,  my  soul, 

UNTO 

THY  REST, 

FOR 

THE  Lord 

HATH 

DEALT  BOUNTIFULLY 

WITH  THEE." 


6io 


THE   SABBATH   FOR    MAN. 


700— AVAILABLE  SABBATH  LITERATURE,  Topically 
Arranged  and  Concisely  Reviewed,  701 — In  the  United  Slates 
there  has  been  far  too  little  done  for  the  Sabbath  in  the  way  of  distrib- 
uting literature.  A  State  sown  knee-deep  with  strong  Sabbath  docu- 
ments will  inevitably  improve  its  Sabbath  observance.  This  leads  me 
to  say  that  some  of  the  Sabbath  tracts  published  in  the  United  States 
are  calculated  to  promote  rather  than  decrease  the  prejudice  against 
the  Sabbath  ;  for  instance,  those  that  seek  to  prevent  Sunday  pleasur- 
ing by  stories  of  the  one  Sabbath-breaker  in  a  million  who  gels 
drowned,  (S96),  (921),  as  if  God  settled  with  men  day  by  day  ;  and 
also  those  that  are  illustrated  in  this  fashion  : 


A  Sabbath  "  document."  or  "  leaflet"  is  better  than  a  "  tract,"  even  if 
it  is  the  same  thing  under  another  name.  Best  of  all  for  promoting  a 
better  understanding  of  ihe  Sabbath  would  be- an  able  Saturday  after- 
noon paper  published  by  several  Sabbath  Committees  together,  and 
simultaneously  issued  at  many  places,  giving  articles  on  the  Sabbath, 
and  a  store  of  good  and  popular  Sabbath  reading,  at  a  price  as  cheap 
or  cheaper  than  the  daily  papers.  Another  valuable  method  of  en- 
lightening the  people  about  the  Sabbath  is  to  induce  regular  periodi- 
cals for  old  and  young  to  issue  special  numbers  devoted  chieliy  to  it. 
Sabbath  Committees  have  also  found  it  a  wise  plan  to  have  articles  on 
the  Sabbath  published  at  low  advertising  rates  in  secular  papers, 
whose  readers  needed  them  and  could  not  well  be  reached  in  any 
other  way.  Friends  of  the  Sabbath  should  also  see  to  it  that  the  sub- 
ject is  properly  represented  in  public  libraries,  which  have  found 
very  deficient  in  standard  Sabbath  literature.  Some  Lord's-day  st)cie- 
ties  in  England  use  advertising  board?  and  walls  to  put  up  Sabbath 
handbills  of  large  type,  with  gratifying  results.     By  every  possible 


APPENDIX.  6ll 

method  information  about  the  Sabbath  should  be  scattered,  especially 
among  foreigners  and  others  who  do  not  understand  the  obligation 
and  advantages  of  the  Christian  Sabbath.  A  man  often  knows  better 
than  he  does,  but  he  never  does  better  than  he  knov.'s.  We  must 
throw  ink  at  the  Devil  as  Luther  did.  In  the  words  of  Frances  Power 
Cobbe,  *'  Ink  has  done  more  to  abridge  the  empire  of  the  Prince  of 
Darkness  than  all  the  holy  water  of  the  saints." 

In  finding  review  articles  on  the  Sabbath,  I  have  been  greatly  helped 
by  Poole's  Index  (including  the  unpublished  Supplement  by  the 
courtesy  of  the  editor).  Poole's  Supplement  has  been  in  turn  supple- 
mented by  the  Library  Jo'urnar s  monthly  index,  and  also  from  the 
index  of  legal  periodicals.  Nearly  all  of  the  articles  named  in  these 
indexes  have  been  examined,  and  are  herein  classified  and  described. 
Besides  these  magazine  articles,  I  have  listed  and  described  the  most 
valuable  books  and  pamphlets  on  the  Sabbath,  and  the  docttments  and 
leaflets  of  the  various  Sabbath  associations.  To  prevent  unnecessary 
repetition,  I  shall  speak  of  all  who  hold  that  the  observance  of  the 
first  day  of  the  week  has  no  higher  authority  than  the  Church,  as  hold- 
ing "  the  Ecclesiastical  view  ;"'  of  those  who  claim  that  it  has  also  the 
warrant  of  Apostolic  precept  or  practice  or  both,  as  holding  "  the  Do- 
minical view  ;"  of  those  who  claim  that,  beyond  its  Church  authority 
and  the  authority  of  Apostolic  example,  it  has  the  same  authority  as  the 
Sabbaths  of  Eden  and  Sinai,  as  holding  "  the  Christian-Sabbath  view." 
The  first  of  these  views  is  stated  by  its  advocates  on  p.  63  and  in  (771). 
The  second  is  given  by  one  of  its  defenders  in  (507).  The  third  is  the 
view  advocated  by  this  book  and  held  by  most  of  the  English-speak- 
ing evangelical  Christians.  See  (404).  This  view  is  concisely  given 
in  the  following  "  Statement  of  Principles,"  prepared  by  Rev.  W.  VV. 
Atterbury  (803),  as  the  platform  of  co-operation  for  a  Sabbath  Conven- 
tion :  '^ First.— ^^  hold  the  Sabbath,  or  weekly  rest-day,  as  founded 
by  the  Creator  in  the  constitution  of  man,  as  embodied  in  the  Fourth 
Commandment  of  the  Decalogue,  as  recognized  and  confirmed  by  our 
Lord  Jesus  Christ,  and  as  re-appearing  with  new  spiritual  significance 
in  the  Lord's-day  of  the  Christian  Church.  We  aim  to  promote 
among  Christians  the  sense  of  its  Divine  authority,  and  the  more  con- 
scientious observance  of  it  against  the  influences  which  now  prevail  to 
secularize  it.  Second. — While  the  State  can  not  and  should  not  en- 
force or  interfere  with  the  religious  observance  of  the  Sabbath,  yet  the 
weekly  rest-day  exists  also  as  a  civil  instittition,  maintained  by  lav/ 
and  custom  from  the  beginning  of  our  history,  and  vitally  related  to 
the  well-being  of  individuals  and  of  society,  and  to  the  stability  of  our 
free  institutions.  We  aim  to  promote  among  our  fellow-citizens  of  all 
classes  such  a  true  understanding  of  its  value  to  themselves,  to  their 
families,  and  to  the  State,  as  will  lead  them  to  resist  whatever  tends 
to  deprive  them  of  it,  and  to  sustain  the  just  laws  which  protect  their 
right  to  it."  In  reading  articles  from  reviews,  their  religious  or  anti- 
religious  position  should  be  borne  in  mind,  as  far  as  they  have  any. 
The  Dublin  Review  and  Catholic  World  are  Roman  Catholic.  The 
Nineteenth  Century,  Westniinster Revieiv,  Canadian,  Radical,  and  Chris- 
tian Review,  are  anti-evangelical.  The  Bibliotheca  Sacra,  Monthly 
Christian  Spectator,  Presbyterian  Review,  Princeton  Review,  Methodist 
Quarterly  Revievj,  Congregational  Quarterly,  Catholic  Presbyterian, 
Presbyterian  Quarterly,  British  Quarterly  Review,  and  Baptist  Quarterly 


6l2  THE   SABBATH    FOR    MAN. 

Review,  are  evangelical.  Abbreviations  and  Signs.  Titles  piint- 
ed  in  small  capitals  indicate  books  ;  in  italics,  pamphlets,  leaflets, 
documents,  and  tracts,  for  general  distribution  ;  in  Roman  type,  single 
articles  in  magazines  or  books.  J.,  Journal.  Mc,  Magazine.  Mo., 
monthly.  R.,  Review.  Repos.,  Repository.  Q.,  Quaiterly.  Other 
abbreviations  are  generally  those  used  in  Poole's  Index,  which  is 
found  in  all  Public  Libraries  and  by  which  books  are  called  for  in  writ- 
ing when  wanted  for  reference.  The  *'  standards"  in  defence  of  the 
Scriptural,  natural  and  civil  laws  of  the  Sabbath  are  indicated  by  ***. 
The  ablest  books  which  deny  the  perpetual  authority  of  the  Fourth 
Commandment  or  its  application  to  the  Lord's-day  are  indicated  by  **. 
702— BOOKS  ON  THE  WHOLE  SUBJECT.  703- The  Sab- 
bath, Viewed  in  the  Light  of  Reason,  Revelation,  and  His- 
tory ***  (J.  Gilfillan),  pp.  635.  Out  of  print  in  U.  S.  Christian- 
Sabbath  view.  The  claim  of  the  book  is  concisely  stated  in  a  motto 
from  Hooker,  1597,  on  its  title-page  :  "  We  are  to  account  the  sancti- 
iication  of  one  day  in  seven,  a  duty  which  God's  immutable  law  doth 
exact  for  ever."  The  chief  feature  of  the  book  is  iis  very  full  history 
of  the  British  conflicts  of  opinion  about  the  Sabbath  which  preceded 
the  general  acceptance  of  the  doctrine  just  stated.  704— Sunday, 
Its  Origin,  History,  and  Present  Obligations.**  Bawpion  s  Lect- 
ures for  i860  (J.  A.  Hessey).  John  Murray,  London,  pp.  436.  Do- 
minical view.  E.  H.  Plumptre  (712)  thus  epitomizes  Dr.  Hessey's 
argument :  '*  Whatever  was  ordained  by  the  Apostles  (obviously  tem- 
porary enactments  excepted)  is  of  Divine  and  perpetual  obligation. 
The  Lord's-day  was  so  ordained.  Therefore  it  is  Divine,  and  of  per- 
petual obligation."  The  argument  is  the  weakest  part  of  the  book, 
which  is  chiefly  occupied  with  the  history  of  debates  about  the  Sabbaih 
in  the  Church  of  England  and  elsewhere,  in  which  department  it  is 
both  learned  and  valuable.  Dr.  John  Grilton  (799)  of  London, 
than  whom  none  is  belter  able  to  speak  in  regard  to  the  slate  of 
opinion  in  England  in  regard  to  Sabbath  observance,  said  in  a  recent 
address  in  Scotland  :  "  We  have  suffered  largely  in  the  South  from 
having  a  generation  of  clergymen— especially  ministers  in  the  Estab- 
lishedChurch  of  England — who  have  been  trained  under  the  influence 
of  two  very  persuasive,  very  influential,  and  very  dangerous  books,  so 
far  as  this  particular  question  of  Sabbath  observance  is  f  oncerned— I 
mean  Dean  Alford's  Notes  on  the  Greek  Testament,  and  Dr.  Hessey's 
Hampton  Lectures  on  the  Lord's-day.  The  result  is  that  we  in  the 
South  are  in  a  much  less  healthy  position  than  we  were  ten  years  ago 
or  twenty  years  ago.  A  very  much  larger  number  of  teachers  in  the 
Churches  of  England— not  only  in  the  Church  of  England,  but  spe- 
cially in  that  Church— take  a  position  which  then  they  would  not  have 
taken,  and  everywhere  we  find  a  considerable  amount  of  shakiness 
about  this  question."  705— Eight  Studies  on  the  Lord's-day.  pp. 
249.  This  book  by  an  anonymous  author,  *'  printed  for  private  dis- 
tribution" by  the  Riverside  Press  of  Cambridge,  Mass.,  while  it  dis- 
cusses the  whole  subject  of  Lord's-day  observance,  is  evidently  in- 
tended chiefly  as  an  antidote  to  Hessey,  whom  the  author  thinks  is 
"  not  wholly  right  nor  wholly  wrong."  "  No  one  can  escape  the  con- 
viction." he  says  at  the  very  outset,  "  that  if  Dr.  Hessey  is  right,  the 
Lord's-day  can  not  stand  as  an  observance  obligatory  on  Christians. 
In  respect  to  its  authority  he  himself  places  it  on  a  level  with  the  ordi- 


APPENDIX.  613 

nance  of  Confirmation  ;  in  respect  of  the  character  of  its  celebration 
Vv'ith  Christmas  Day."  The  book  defends  the  Christian-Sabbath  view 
with  such  ability  as  to  win  the  unqualified  praise  of  President  Hitch- 
cock and  Dr.  Howard  Crosby.  Reviews  of  Dr.  Hessey's  Lectures  : 
V06— Fortn.  R.  4  :  764.  Sunday  Question  (J.  Dennis).  A  review  of 
books  on  "  Sunday,"  by  Dr.  Hessey  and  E.  H.  Plumtre  from  the 
basis  of  one  who  believes  that  "  Sunday  is  not  the  Sabbath  in  the 
Jewish  sense  of  the  word,"  and  who  holds  the  Dominical  view  of  Dr. 
Hessey.  He  calls  for  shorter  and  brighter  church  services  than  those 
of  England,  but  denies  that  art  galleries  can  be  substituted  for  worship 
in  the  moral  culture  of  the  people.  707 — No.  Brit.  R.  34  :  218. 
Hessey's  Bampton  Lecture  Reviewed.  "  We  believe  that  the  grounds 
on  which  Dr.  Hessey  reaches  his  conclusions  are  incapable  of  estab- 
lishing in  the  viind  of  the  general  community  a  felt  obligation  to  sus- 
pend either  business  or  pleasure  on  the  Lord's-day."  '§'0§ — History 
OF  THE  Sabbath  (Dr.  Heylin).  Ecclesiastical  view.  Some  of  the 
errors  of  the  book  are  exposed  by  Archbishop  Ussher,  Works, 
12  :  593.  See  also  pp.  573,  587,  591.  f  09 — The  Lord's  day  (E.  W. 
Hengstenberg),  1853.  German  and  English.  The  view  of  this  book 
is  thus  epitomized  Dy  Hessey,  pp.  181-2  :  "  The  Sabbath  was  a  Jewish 
institution.  Our  Lord  virtually  abrogated  it.  The  apostles  declared 
its  abrogation  in  express  terms.  The  observance  of  the  [Lord's]  day 
arose  fiom  the  spontaneous  feeling,  by  which  nations  commemorate 
events  in  the  history  of  their  Founder."  Even  Hessey  characterizes 
these  views  as  "  inadequate."  It  is  one  degree  more  so  than  his  own 
—  Hengstenberg  classes  the  Lord's-day  with  such  celebrations  as 
Washington's  Birthday,  Hessey  with  Christmas.  7 SO— Sabbath 
Laws  and  Sabbath  Duties  (R.  Cox).  See  (771).  711  —History  of 
Sabbath  Literature  (R.  Cox),  1865.  This  author  claims  that  "  the 
Sabbath  is  obligatory  onlv  because  it  is  salutarv,"  not  at  all  because 
of  Sinai.  See  (890).  712— Sunday  (E.  H.  Plumtre).  Expanded 
from  article  in  Contemp.  R.  i  :  142.  Alex.  Strahan,  London.  The 
author  thus  sums  up  his  argument :  "  What  the  Christian  Society  has 
accepted  everywhere  and  in  all  ages  (obviously  eccentric  departure 
from  the  rule  excepted)  may  legitimately  be  regarded  as  essential  to 
the  Christian  life.  The  religious  observance  of  the  Lord's-day  has 
been  so  recognized.  Therefore  the  religious  observance  of  the  Lord's- 
day  may  legitimately  be  considered  essential  to  the  Christian  Life." 
This  book  is  reviewed  in  Fortn.  4  :  764.  713 — The  Sabbath  Ques- 
tion (Geo.  B.  Bacon).  i2mo,  pp.  194.  Scribner,  N.  Y.  He  seeks  to 
show  that  the  Sabbath,  in  the  highest  usage  of  the  word,  was  not  a 
day  of  hours  and  minutes  but  an  eternal  stale.  "  There  may  be  Sab- 
baths in  some  lower  sense — Sabbaths  of  days."  The  Christian  festi- 
val of  the  Lord's-day,  he  argues,  came  to  be  observed  by  the  sanction 
of  most  venerable  usage,  and  by  tne  dictate  of  manifest  expediency. 
Answered  (743).  This  vol.  is  now  bound  with  another  of  similar  size 
by  L.  W.  Bacon,  Jr.,  D.D.  See  (503),  (603).  714— Sabbath  Essays, 
edited  by  Rev.  Will.  C.  Wood.  Cong.  Pub.  House,  Boston,  $1.25. 
A  valuable  volume  for  ministers,  containing  addresses  by  leading 
evangelical  preachers  and  laymen  of  New  England  at  a  Sabbath  Con- 
vention in  Boston.  Its  chief  defect  is  that  the  only  paper  on  the  obli- 
gation of  the  Sabbath,  that  of  Prof.  Egbert  C.  Smith  of  Andover,  docs 
not  harmonize  v/ith  the  Christian-Sabbath  view  held  by  most  of  the 


6 14  THE    SABBATH    FOR    MAN.      * 

other  speakers,  but  rather  with  Dr.  Hessey's  Dominical  view.  As 
a  concise  expression  of  this  view  the  statement  of  Piof.  Smith  is  sub- 
joined, abridged  but  expressed  in  his  own  words  :  "  The  view  which 
I  am  constrained  to  take  of  the  change  of  the  Sabbath  to  the  Lord's- 
day  is,  that  the  Apostles  approved  of  and  perhaps  instituted  the  latter 
as  a  day  of  special  religious  observance,  but  left  its  development  into 
usages  and  needful  auxiliary  regulations,  its  establishment  as  a  Chris- 
tian Sabbath  in  social,  political,  national  and  religious  life,  to  the  free 
development  of  Christianity  itself  as  a  v^/orld-subduing  power.  .  .  . 
They  did  not  legislate  concerning  it,  but  they  did  something  far  wiser 
and  better.  They  implanted  principles  in  men's  minds,  so  that  the 
Lord's-day  has  become  everywhere  recognized  as  a  Christian  institu- 
tion. The  revelations  of  God's  will  in  act  and  history  are  no  less  au- 
thoritative than  specific  commands.  A  principle  which  commands  our 
leason  is  no  less  sacred  and  imperative  than  a  statute.  The  Resurrec- 
tion of  Jesus  was  a  Divine  act,  of  commanding  significance  to  the  an- 
cient church,  and  it  should  be  so  to  us.  It  may  well  be  the  founda- 
tion of  a  commemorative  observance  no  less  obligatory  .  .  .  than  is 
required  in  the  Decalogue.  The  intrinsic  reasonableness  of  such  a 
celebration  is  a  Divine  authorization  of  it.  .  .  .  Yet  this  is  not  all. 
The  observance  of  the  Day  of  the  Resurrection  goes  back  to  the  time 
v/hen  Apostles  guided  by  their  personal  direction  the  forming  customs 
of  the  churches.  It  has,  at  the  lowest,  their  approval.  When  we  re- 
call the  early  universal  acceptance  of  that  day,  it  is  fair  to  presume 
that — indirectly  at  least— it  was  of  their  institution.  When  we  add 
the  recognition  it  has  had  from  Christian  hearts,  the  Christian's  love 
lor  it, — how  it  enters  into  prayers  and  hymns  as  well  as  creeds  and 
confessions, — we  find,  if  we  have  any  right  and  reverent  sense  of 
God's  authority  in  the  evolution  of  the  history  of  His  church,  a  sanc- 
tion which  is  the  seal  of  His  Spirit.  .  .  .  Let  me  add  .  .  .  that  I  do 
not  conceive  that  the  argument  for  the  observance  of  the  Lord's-day 
should  be  wholly  sundered  from  the  teachings  of  the  Old  Testament 
respecting  the  Sabbath.  There  is  a  historical  connection  between  the 
new  and  Christian  day  and  the  older  Jewish  Sabbath.  The  A.poslles 
and  early  Christians  found  a  religious  cycle  established  for  their  use. 
The  idea  of  the  week  as  a  season  of  alternate  labor  and  rest  and  the 
adjustment  of  the  due  proportion  of  time  to  be  allotted  to  each,  were 
conceptions  and  regulations  too  beneficent  to  be  lost  in  tlic  current  of 
human  history.  The  Apostles  left  this  religious  cycle  to  make  its 
way  by  the  force  of  its  past  history,  and  of  its  intrinsic  reason- 
ableness and  usefulness.  .  .  .  The  A|)Ostles  also,  as  did  our  Lord, 
gave  to  the  Christian  Church,  the  Old  Testament  as  a  Divine  Revela- 
tion. In  that  Revelation  is  the  Decalogue — a  disclosure  of  universal 
and  permanent  principles  of  religion  and  morality.  .  .  .  Irenaeus,  as 
we  have  seen,  distinguished  these  Commandments  from  the  rest  of 
the  Jewish  law  in  so  far  as  they  are  a  summary  of  natural  precepts 
from  the  beginning  implanted  in  mankind,  and  of  unceasing  obliga- 
tion. The  Apostle  Paul  interprets  the  Fifth  Commandment  as  con- 
taining a  promise  to  all  obedient  children,  and  changes  its  specific  re- 
ward to  one  of  universal  application.  '  Children,  obey  your  parents 
in  the  Lord  :  for  this  is  right.  Honor  thy  father  and  mother  (which 
is  the  first  cpmrnandment  with  promise),  that  it  may  be  well  with  thee, 
and  thoij  luayesf  liyc  lopg  on  (he  (arth'     Though  the  Apostle  has  not 


APPENDIX.  615 

interpreted  authoritatively  for  us  the  Fourth  Commandment  in  the 
same  way,  and  we  may  not  make  our  reasoning  upon  it  identical  with 
a  Divine  ordinance,  we  may  nevertheless  find  in  it  instruction  of  per- 
manent importance.  Though  no  longer  literally  binding,  it  is  a  reve- 
lation to  us  of  a  creative  counsel  and  purpose  of  God  in  which  we  have 
a  part  as  well  as  the  chosen  people.  Though  limited  as  a  statute,  it 
suggests  universal  maxims.  Though  no  longer  formally  prescriptive, 
it  is  still  directory.  Though  not  for  us  an  outward  ordinance,  it  dis- 
closes permanent  and  authoritative  principles,  to  be  conscientiously 
applied,  as  principles,  to  the  regulation  of  individual,  social,  ecclesias- 
tical, national  life.  The  Fathers,  as  we  have  seen,  interpreted  it  as 
instituting  a  type  of  the  Christian's  constant  obedience,  and  of  the 
Heavenly  rest.  But  it  has  other  meanings  and  relations.  In  what- 
ever respect  or  regard,  the  keeping  of  the  Lord's-day  is  of  vital  impor- 
tance to  mankind,  it  is  of  permanent  obligation  ;  in  whatsoever  it 
blesses  man,  it  is  a  duty  to  Christ." 

715— LITERATURE  OM  THE  PRIMEVAL  SABBATH  OF 
ADAM  AND  HIS  PRE-JEWISH  DESCENDANTS.  See  (202), 
(702),  (761).  (897),  (900).  ll\.%  —  The  Duty  of  Observi^ig  the  Christian 
Sabbath'^*'*  (Samuel  Lee).  Sold  by  Andrew  Elliot,  Edinburgh.  72 
pp.  i8d  (36cts).  A  sermon  by  the  Cambridge  professor  of  Hebrew. 
"  shewing  that  the  primitive  Sabbath  of  the  patriarchs  was  modified  to 
suit  the  circumstances  of  the  egress  from  Egypt ;  and  that  it  resumed 
its  original  universality  and  day  of  observance  under  the  Christian 
dispensation,"  "yiT  —  Th  e  Prim  itive  Sab  ha  th  Res  tared  by  Ch  rist  *  "  * 
(J as.  Johnston).  Nisbet  &  Co.,  11  Berners  St.,  London.  42  pp.  iSd 
(36  cts).  "  An  historical  argument  derived  from  ancient  records  of 
China,  Egypt  and  other  lands,"  shov/ing  that  "  the  seventh-day  rest 
which  the  holy  seed  of  Noah  observed  as  holy  to  God,  the  idolatrous 
3eed  consecrated  to  their  supreme  god,  and  thence  called  it  Sunday,'^ 
the  day  being  changed  at  the  Exodus  for  the  Jews  only,  and  the  orig- 
inal Sabbath  restored  by  Christ.  718 — Time's  Feast,  Heaven's 
Foretaste  (John  Gritton).  A  prize  essay  in  which  Dr.  Gritton  ably 
and  concisely  defends  the  Christian-Sabbath  view,  with  special  atten- 
tion to  the  Fourth  Commandment,  is.  (25  cts.)  (799).  719— So.  Lit. 
Mess.  8  :  57.  Three  Sunday  Mornings.  Describes,  by  imagination, 
the  first  Sabbath  morn  in  Eden,  Easter  morning,  and  "  the  Sabbath 
morning  of  Eternity."  720 — Pres.  Q.  5  :  118.  Perpetuity  of  the  Sab- 
bath. 721— Pres.  Q.  6  :  88.  The  Sabbath  Question  (B.  Sunderland). 
Both  articles  defend  the  Christian-Sabbath  view,  the  second  consider- 
ing also  some  modern  forms  of  Sabbath  desecration.  722 — Bib.  Sac. 
13  :  520,  698.  Authority  and  Obligation  of  the  Sabbath  (W.  M. 
O'Hanlon).  The  Christian-Sabbath  view.  723— Lond.  Q.  R.  8  :  395. 
History  and  Authority  of  the  Sabbath.  Same  article  Eel.  Mg.  42  :  i. 
"  The  ground  on  which  the  obligation  of  the  Christian  Sabbath  rests 
may  be  presented  under  these  two  divisions  :  i.  The  authoritative 
will  of  God,  as  made  known  in  the  Bible,  or  in  the  history  of  the 
Church  while  governed  by  His  Apostles.  2.  Its  adaptation  to  the 
circumstances  of  human  life  and  the  manifest  requirements  of  our 
physical  and  moral  nature,  together  with  the  legitimate  authority  of 
custom  which  approves  its  utility  from  the  wide  experience  of  many 
centuries  and  defends  its  sacredness  by  the  powerful  associations  of 
established  usage  "     724 -Chr.  Obs.  i  :  351,  355.     Objections  to  the 


6l6  THE    SABBATH    FOR   MAN. 

Evangelical  View  of  the  Sabbath  Answered,  The  objections  consid- 
ered are  :  to  the  usual  interpretation  of  Gen.  2:3;  also  from  absence 
of  further  mention  of  Sabbath  in  Genesis  ;  from  words  in  Ex.  16  that 
are  claimed  to  indicate  that  the  Sabbath  was  then  instituted  ;  from 
passages  in  Ezekiel  and  Nehemiah  which  seem  to  speak  of  the  Sab- 
bath as  instituted  in  the  wilderness  ;  from  the  reference  to  the  Sab- 
bath as  "  a  sign"  between  God  and  Israel  ;  from  the  association  of 
the  Sabbath  with  the  abrogated  ceremonial  laws  ;  from  the  absence  of 
Apostolic  commands  to  observe  it.  The  wricer  defends  the  Christian- 
Sabbath  view.  725— Bapt.  Q.  2  :  172.  "  The  Christian  Sabbath" 
(A.  N.  Arnold).  Bapt.  Q.  3  :  no  (M.  V.  Hull;.  Both  defend  the 
Ctiristian-Sabbath  view.  726 — Evang.  R.  14  :  365.  The  Christian 
Sabbath  (P.  Bergstresser).  Defends  the  Christian-Sabbath  view  and 
gives  physical,  intellectual  and  moral  reasons  for  its  strict  observance. 
727— Mo.  Chr.  Spec.  4  :  297,  363.  Was  the  Sabbath  Instituted  be- 
fore the  Time  of  Moses  ?  Two  articles.  The  first  answering  the 
question  in  the  negative,  the  second  in  the  affirmative.  728 — Chr. 
Obs.  26  :  358.  The  Christian  Sabbath.  A  review  of  Holden's  book 
on  the  subject,  sustaining  with  him  the  Christian-Sabbath  view. 
729 — Brit.  Q.  21  :  79.  The  Sabbath.  Gives  the  Christian-Sabbath 
view,  followed  by  the  claim  that  the  Sabbath,  as  an  institution  produc- 
tive of  great  civil  advantages,  ought  to  be  protected  by  civil  authority. 
The  writer  opposes  the  opening  of  museums,  notes  the  favorable  effect 
of  preaching  on  English  national  character,  and  closes  with  brief  state- 
ment of  efforts  in  Paris  to  secure  a  belter  Sabbath.  730 — Chr. 
Obs.  16  :  345.  On  the  Institution  and  Obligation  of  the  Christian  Sab- 
bath. The  Christian-Sabbath  view.  731 — Ex.  H.  Lee.  1856-7  :  141. 
The  Sabbath,  Patriarchal,  Mosaic,  Christian.  Maintaining  that  the 
original  and  present  Sabbath  is  the  first  day  of  the  week,  Saturday 
being  only  a  temporary  and  national  Sabbath.  732 — Ch.  Obs. 
6r  :  124,  356.  The  Christian-Sabbath  view.  "  The  primeval  Com- 
mandment, the  repetition  of  it  on  Mount  Sinai,  the  observance  of  it 
by  the  Apostles  and  first  Christians  makes  a  threefold  cord  which  can 
not  be  broken."  [(733)  to  (742),  Articles  on  the  Argument  from 
THE  Use  of  the  "  Week  "  and  the  Sacred  "  Seven  "  in  Ancient 
Pagan  Nations.]  733— Cath.  Pres.  5  :  37.  The  Sabbath  on  the 
Monuments  of  Nineveh  (J.  Johnston).  Showing  that  sacred  and 
profane  history  agree  as  to  both  the  origin  and  import  of  the  Sabbath. 
734— Cath.  Pres.  5  :  197.  Traces  of  the  Sabbath  in  Heathen  Lands. 
"  It  is  a  striking  fact  that  the  most  ancient  and  remote  nations  have 
views  of  the  Sabbath  so  closely  resembling  or  identical  with  those  of 
the  Assyrians,  that  nothing  can  account  for  the  reseml>lance  but  a 
common  origin  or  a  common  inspiration,  either  of  which  would  prove 
it  Divine."  735— Pres.  R.  1882  :  Oct.  The  Sabbath  in  the  Cunei- 
form Records  (Francis  Brown).  A  comparison  of  Jewish  and  Baby- 
lonian Sabbaths  with  caution  against  using  the  latter  in  "  hasty  apolo- 
getics." 736- Bib.  Sac.  29  :  74.  The  Weekly  Sabbath  (J.  C.  Mur- 
phy). Shows  that  the  Sabbath  was  not  founded  in  the  periodical 
motions  of  the  solar  system  but  in  the  needs  of  man  to  whom  it  was 
given  at  Creation.  737 — Contemp.  R.  25,  610.  Saturn  and  the  Sab- 
bath of  the  Jews  **  (Richard  A.  Proctor).  Claims  that  the  seven  day 
week  was  sui^^gested  by  the  sun,  moon  and  five  planets,  which  were 
called    by   the   ancients    "the    seven    planets."     73S — Westm.    R. 


APPENDIX.  617 

54  :  153.  The  Sabbath.  An  argument  against  the  claims  of  the 
Encyclopaedia  Britannica  that  "  the  Septenary  division  of  time  has 
from  the  earliest  ages  been  uniformly  observed  over  all  the  Eastern 
vi'orld,"  claiming  that  the  hebdomadal  week  originated  in  the  Lunar 
festivals,  and  that  the  Christian  Sabbath  is  not  only  a  superstition  but 
that  "  its  influence  on  those  who  keep  it  is  evil,  physically,  intellect- 
ually and  morally," — a  claim  so  extravagant  that  the  article,  like  In- 
gersoilism,  will  disgu?t  by  its  extravagance  even  those  already  preju- 
diced in  its  favor.  Answered  (739),  (740),  (741).  739~New  Eng. 
10  :  207.  Westminster  Review  on  Septenary  Institutions.  This 
Evangelical  reply  characterizes  the  whole  original  article  as  weak  both 
in  learning  and  logic.  740 — Meth.  Q.  R.  2  R.  17  :  236.  The  Chris- 
tian Sabbath  (E.  B.  Smith).  Replies  to  above  article  in  Westm.  R. 
that  it  is  sufficient  for  the  art^ument  for  the  primeval  origin  of  the  Sab- 
bath, to  show  the  universality  of  the  custom  of  dividing  time  into 
v/eeks  of  seven  days,  "  among  the  most  ancient  peoples,"  whom  the 
Jews.  Assyrians,  Egyptians,  Arabians,  Persians,  Indians  (including 
the  Buddhist  Chinese  and  Japanese)  are  admitted  to  be.  Also  exam- 
ines New  Testament  proof  texts  on  the  Sabbath  in  defence  of  the 
Christian-Sabbath  view.  '3'4i — Theo.  and  Lit.  J.  4  :  614.  The  Sab- 
bath and  its  Modern  Assailants  (R.  W.  Dickinson).  Opens  with  con- 
sideration of  "  Septenary  institutions"  in  ancient  heathen  nations  as 
discussed  in  Westm.  R.,  showing  that  if  only  a  few,  or  if  none  of  the 
other  nations  shared  with  the  Jews  in  this  division  of  time  it  still 
bears  marks  of  supernatural  origin,  and  must  be  accepted  as  such  by 
every  believer  of  the  Bible,  and  is  not  to  be  given  up  except  at  the  un- 
questionable command  of  its  Originator,  instead  of  which  Christ  in- 
dorsed it,  changing  only  the  day  of  its  celebration.  742 — New  Eng. 
16  :  6gi.  The  Ante-Mosaic  Origin  of  the  Sabbath  and  Septuple 
Times  in  the  Pentateuch.  A  strong  affirmative  argument  in  five 
pages  for  the  Edenic  origin  of  the  Sabbath.  743— Am.  Pres.  R. 
18  :  492.  Relation  of  the  Fourth  Commandment  to  Christian  Duty. 
Antagonizes  the  views  advanced  in  Robertson's  "  Shadow  and  Sub- 
stance of  the  Sabbath"  (748),  and  in  sermons  on  "  The  Sabbath  Ques- 
tion," by  Rev.  Geo.  B.  Bacon  (713),  claiming  that  the  Sabbath  was 
made  for  man  in  Eden  and  has  never  been  abrogated,  nor  changed  in 
its  essence,  which  is  "  that  one  seventh  of  human  time  shall  be  spent  as 
a  rest  day  unto  God." 

744  — LITERATURE  ON  THE  ALLEGED  CHANGE  OF 
THE  SABBATH  FROM  SUNDAY  TO  SATURDAY  AT  THE 
EXODUS.     See  (204),  (702),  (716),  (717).  (724),  (73i).  (903). 

745— LITERATURE  ON  THE  FOURTH  COMMANDMENT 
AS  A  LAW  OF  UNIVERSAL  AND  PERPETUAL  OBLIGA- 
TION. S.^e  (205).  (501).  (702).  (718).  (725).  (727),  (729).  (732).  (741). 
(743),  (903).  746 — Bib.  Sac.  36  :  729.  The  Sabbath  under  the  Law 
of  Moses  "**  (VVm.  De  Loss  Love).  The  Christian-Sabbath  view. 
Connected  articles  by  the  same  able  writer  (247).  747 — Good  Words, 
3  :  193.  Sunday  (Norman  MacLeod).  See  p.  360.  (Cf.  Jas.  2  :  10,  11.) 
74§ — F.  W.  Robertson's  Sermons.  Vol.  I,  Sermon  VI,  The  Shadow 
and  Substance  of  the  Sabbath.  A  sermon  that  would  please  a  Sab- 
bath-breaker, against  the  present  authority  of  the  Fourth  Command- 
ment, which  the  preacher  confuses  with  the  transient  ceremonial  law. 
Answered  (743).     See  also  (89S).     For  better  sentiments  from  Robert- 


6l8  THE   SABBATH   FOR   MAN. 

son,  see  p.  355,  (506),  (622).  749— Princ.  R.  (n.  s.)  6  :  335.  The  Sab- 
bath Question  (J.  H.  Seelye).  Defending  the  perpetual  obligation  of 
the  Fourth  Commandment. 

750— ON  THE  TEACHINGS  OF  CHRIST  AS  TO  THE  SAB- 
BATH. See  (199),  (238),  (702).  (716),  (717),  (719).  (722),  (729),  (740). 
(741),  (771),  (903).  751— Pres.  Q.  6  :  703.  The  First  Day  of  the 
Week.  A  critical  examination  of  the  8  passages  in  the  New  Test, 
where  "  the  ist  day  of  the  week"  is  mentioned.  Christian-Sab.  view. 
752— Chris.  Obs.  66  :  767.  Sabbath- Lord's-day— Sunday  (W.  Strat- 
ton).  Discusses  the  names  applied  to  the  Christian  Sab.  Christian-Sab. 
view,  753— Chr.  Mo.  Spec.  9  :  225,  393  ;  10  :  225.  When  does  the 
Sabbath  begin  ?  Articles  on  both  sides  of  the  question  ;  Does  the  Sab. 
begin  with  Sat.  evening?  See  (246)  on  Acts  20  ;  also  p.  51,  4ifi,  (182), 
(183),  (355)  ist  col.  "  M.  M.,"  etc.  754— Meth.  Q.  9  :  21.  The  Sab- 
bath. Christi^n-Sab.  view.  755 — Theo.  Eel.  4  :  542.  The  Change 
of  the  Sabbath  from  the  Seventh  to  the  First  Day  of  the  Week  (John  S. 
Stone).  Christian-Sab.  view.  756—  The  Day  Changed  and  the  Sabbath 
Preserved  {K.  A.  Hodge).  Presb.  Board  of  Pub.  Phil.  An  able  tract- 
book  suitable  for  general  distribution.  Christian-Sab.  view.  757 — 
Was  the  Weekly  Sabbath  Annulled?  (G.  P.  Nice.)  (809).  Christian-Sab- 
bath viev/  of  the  relations  of  Christ  and  Paul  to  the  Sabbath.  758  — 
The  Sabbath  (Wm.  Domville).  "  An  examination  of  the  six  texts 
commonly  adduced  from  the  New  Testament  in  favor  of  a  Christian 
Sabbath,"  concluding  with  the  claim  that  "  there  is  not  a  single  in- 
stance recorded  in  Scripture  of  the  observance  of  Sunday  by  the  Chiis- 
tian  Church,"  and  that  "  the  observance  of  the  Sunday,  whether  as  a 
Sabbath  or  as  a  stated  day  of  assembling  for  the  purpose  of  public 
worship  and  religious  instruction  is  not  an  institution  of  Divine  ap- 
pointment." 

760-ON  THE  PRACTICE  AND  PRECEPTS  OF  THE  APOS- 
TLES AS  TO  SABBATH  OBSERVANCE.  See  p.  376,  (246),  (702), 
(723),  (724),  (729),  (730),  (732),  (740).  (751),  (752),  (754),  (756),  (757), 
(771),  (900).  9,  14,  15,  17,  23  ;  E  I,  2,  4,  6,  7  ;  H  i.  761 — Presb. 
Q.  6  :  627.  God's  Seventh-Day  Rest.  Christian-Sab.  view,  with 
special  reference  to  Heb.  4.  See  (247).  702 — Princ.  R.  8  :  64.  The 
Most  Suitable  Name  for  the  Christian  Sabbath  (S.  Miller).  Christian- 
Sab,  view.     See  pp.  .-179-380,  (150),  (752)    (250). 

765— ON  THE  REFERENCES  TO  THE  LORD'S-DAY  AND 
THE  SEVENTH-DAY  BY  THE  EARLY  CHURCH  FATHERS 
AND  OTHERS  OF  THE  SAME  PERIOD.  See  p.  s79  (250),  (728), 
(762)  ;  also  Works  of  John  Bramhall,  5:9;  Fisher's  "  Beginnings  of 
Christianity,"  p.  562,  etc.  ;  Schaff's  Church  History,  i  :  476-480  ; 
2  :  201-205.  Hase's  Hist.,  pp.  41,  68,  154.  Mosheim,  Bk.  I,  Pt.  II, 
ch.  4.  766— Bib.  Sacr.  38  :  254.  Did  the  Fathers  consider  the 
Fourth  Commandment  Abolished  (W.  De  Loss  Love)?  767 — Bib. 
Sacr.  38  :  524.  Biblical  and  Patristic  Evidence  on  the  Sabbath  (W. 
De  Loss  Love).  These  two  articles  present  strongly  the  Christian- 
Sab,  view.  768 — Thp:  Conipletk  Testimony  of  the  Fathers 
of  the  First  Three  Centuries,  concerning  the  Sabbath  and  First 
Day  (J.  N.  Andrews).  112  pp.  25c.  Seventh-day  Adventi.«^t  Pub. 
Co.,  Battle  Creek,  Mich.  Gives  quite  fully  and  faithfully  and  in 
cheap  form  the  usual  quotations  from  the  "  Fathers,"  with  the  Sev- 
enlh-Uay  Adventist  explanations  added.     There  is  a  serious  error  in 


APPENDIX.  619 

the  quotation  on  p.  27  from  the  original  of  Ignatius  (252)  ;  also  a  less 
important  error  on  p.  9,  where  "  Greek  Church"  should  be  substi- 
tuted for  "  Romanists  ;"  another  on  p.  23,  where  the  words  of  the 
Epistle  of  Barnabas  are  perverted.  On  p.  24,  ist  sentence,  Prof. 
Scott  puts  ?  !  and  on  p.  41,  last  paragraph,  ?  !  !  Nearly  all  the  refer- 
ences to  the  name  "  Lord's-day,"  as  on  pp.  52,  53,  57,  are  vitiated  by 
the  error  already  referred  to  in  the  quotation  from  Ignatius.  On 
p.  54,  8th  line,  etc..  Prof.  Scott  puts  ?  !  On  p.  64  the  charge  that  Tertul- 
lian  was  befogged  by  apostasy  is  in  marked  contrast  with  the  fact  that 
he,  "  more  than  any  other  Latin  Fathers,  went  back  to  Apostolic 
usage  and  attacked  apostasy  in  the  church"  (Prof.  Scott).  On  p.  65 
Prof  Scott  puts  ?  !  at  paragraph  3,  and  ?  after  the  word  '"Jews."  Of 
the  2d  line  on  p.  67  Prof.  Scott  writes,  "  They  were  worldly  Chris- 
tians such  as  every  minister  now  upbraids."  769--  Sermons  on  the 
Sabbath,  etc.  (F.  D.  Maurice).  Ecclesiastical  view.  Claims  that  Sab- 
bath is  founded  in  God's  nature,  and  man's  but  that  "  Sunday  was 
enjoined  as  other  festivals  were  enjoined,"  and  opposes  enactment  or 
enforcement  of  Sab.  laws,  but  defends  the  English  Sabbath  observance 
and  opposes  "the  Sabbath-day  of  the  Romanists."     Quoted,  p.  352. 

•rrO-ON  THE  HISTORY  OF  SABBATH  OBSERVANCE 
FROM  CONSTANTINE  TO  THE  CLOSE  OF  THE  EIGH- 
TEENTH CENTURY  (30U).  See  p.  383,  (271),  (275),  (702),  (886), 
(887).  [Gilfillan  (703),  and  Hessey  (704),  each  devotes  the  largest 
part  of  his  book  to  the  controversies  of  this  period.]  771 — Dub.  R. 
45  :  I.  The  Sunday  on  Protestant  Principles.  Ecclesiastical  view. 
A  review  of  Cox's  *'  Sabbath  Laws  and  Sabbath  Duties,"  from  a 
Rom.  Cath.  standpoint,  showing  "  the  variations  of  Protestant  belief, 
practice,  and  legislation  respecting  the  Sunday,"  followed  by  an  ex- 
amination of  Scripture  passages,  whose  result  is  summed  up  thus  : 
"  We  do  not  find  in  the  Scriptures  any  authority  for  the  religious 
observance  of  Sunday."  Tiiat  authority  the  writer  finds  in  the 
Church  alone,  as  do  all  Romanists.  See  also  (791).  772 — The  First- 
Day  Sabbath.  16  pp.  Pres.  Board  of  Pub.  Chiefly  interesting  for 
three  pages  devoted  to  an  attempted  vindication  of  Calvin  against 
"  the  aspersion  that  he  maintained  the  abrogation  of  the  Fourth  Com- 
mandment." 773 — Cong.  2.  I  :  271.  The  Puritan  Sabbath — Its 
Origin  and  Influence  (J.  S.  Clark).  History  and  defence.  [Puritans 
defended  in  Forefathers'  Day  Address  of  Ex-Gov.  J.  D.  Long,  see 
N.  V.  Tribune,  Dec.  23d,  1884.]  774— Eel.  R.  84  :  697.  Scotch 
Sabbatarian  Controversy. 

775— LITERATURE  ON  THE  STATUS  OF  THE  SABBATH 
IN  VARIOUS  PARTS  OF  THE  WORLD  IN  THE  NINE- 
TEENTH CENTURY.  See  (702),  (729),  (861),  (921).  776-Ec]. 
Mg.  29  :  104.  Sunday  in  the  Nineteenth  Century.  Same  in  No.  Brit. 
R.  18  :  393  :  Liv.  Age  37  :  67.  777 — Mo.  Relig.  Mg.  46  :  543.  Sun- 
day Fifty  Years  Ago  :  a  poem.  778 — Knick.  22  :  26  ;  44  :  380.  Sab- 
bath in  the  Country.  779 — Colburn  Mg.  105  :  434.  Sunday  in  Town 
and  Country  (E.  P.  Roswell).  7§0— Westm.  R.  106  :  29.  The  Sabbath 
in  England.  Same  in  Lippin.  Mg.  24  :  434  ;  Ev.  Sat.  16  :  668.  7§1 
— Tait.  (n.  s.)  4  :  91.  The  Sabbath  in  Scotland  (J.  B.  Patterson). 
782  — Liv.  Age  5  :  299.  The  Sabbath  Night's  Supper.  Showing  that 
the  Scotch  Sabbath  is  less  unsocial  and  stern  than  many  outsiders 
have  supposed.     783— Frazei  Mg.  66  :  496.     Sundays  Long  Ago  (A. 


620  THE   SABBATH    FOR   MAN. 

K.  H.  Boyd).  Criticising  the  undue  seventy  of  the  Scotch  Sabbath  in 
the  interest  of  the  children.  7^4 — So.  Lit.  Mess.  9  :  93.  Sunday  in 
South  America.  'J'§5— Cath.  Presb.  R.  2  :  379.  Sunday  on  the  Con- 
tinent (J.  H.  de  la  Harpe).  786— Chr.  Obs.  35  :  366.  Sabbaths  on 
the  Continent.  Showing  the  desecration  of  the  Lord's-day  in  France 
and  Switzerland  in  1S35.  7§7 — All  the  Year.  16  :  38.  '  Some  Old 
Simdays  (Charles  Diciens),  Contrastmg  what  he  calls  "  the  gloomy 
English  Sunday"  with  Continental  Sundays,  in  the  hope  of  "  amend- 
ing" the  former.  T§§— Caih.  Presb.  9  :  r8.  The  Sunday  Question 
in  Germany  (F.  H.  Brander).  Describing  the  recent  German  reac- 
tion against  the  Continental  Sunday.  TfeO — 19th  Cent.  June,  1884. 
The  Continental  Sunday  (Wm.  Rossiter),  Lyman  Abbot  says  of  this 
article  :  "  We  think  there  are  few  Americans,  whatever  their  religious 
views,  who  would  wish  to  substitute  the  Continental  Sunday,  as  he 
describes  it,  for  the  Puritan  Sunday  even  of  the  strictest  iype,'if  there 
were  no  alternative."  See  p.  127,  166.  790 — Am.  Bib.  Repos. 
g  :  235.  Observance  of  the  Sabbath.  Notice  of  the  testimony  given 
in  1832  before  a  select  committee  of  the  English  Parliament  by  80  wit- 
nesses, with  extracts.  See  p.  2O0,  239.  (792).  791 — Catholic  World 
23  :  550.  The  Catholic  Sunday  and  the  Puritan  Sabbaih  (A.  F. 
Hewit).  Claims  that  the  desecration  of  Sunday  is  a  reaction  from 
Puritan  over-rigidity,  and  that  the  Catholic  Church  alone  teaches  the 
proper  use  of  Sunday,  which  is  primarily  a  day  of  joy,  and  so,  after 
due  attendance  on  church  services,  all  moderate  recreation  is  allow- 
able, servile  work  being  prohibited  by  "  the  Church."  79sJ — The 
Sabkatii  (A.  A.  Phelps).  1842.  Chiefly  devoted  to  answering  the  usual 
infidel  arguments  against  the  Sabbath,  especially  the  claims  that  the 
Sabbath  did  not  exist  before  the  giving  of  the  law  and  that  there  is  no 
Divine  warrant  for  the  change  of  the  day.  Contains  the  testimony 
mentioned  in  (790),  and  also  a  report  of  an  anti  Sabbath  convention  in 
1840  under  the  leadership  of  Garrison,  Alcott  and  Theodore  Paiker, 
to  which  the  book  is  really  a  reply.  795— Reports  and  Documents 
OF  THE  Following  Active  Sabbath  Associations.  See  (856). 
796 — International  Federation  of  Lord's-day  Societies,  Pastor  E. 
Deluz,  Sec,  Geneva,  Switzerland.  See  p.  435,  (6),  (570),  (571),  (928), 
(940).  797 — Sabbath  Alliance  of  Scotland,  Jas.  Brown,  C.  A.  Sec. 
26  George  St.,  Edinburgh,  Scotland,  pp.  39,2.  798 — Glasgov/ Working 
Men's  and  West  of  Scotland  Sabbath  Protection  Association,  Mr.  Robt. 
Mackintosh,  94  Hill  St.,  Gaint thill,  Glasgow,  Scotland.  See  (165). 
799^Society  for  Promoting  the  Due  Observance  of  the  Lord's-day. 
[Same  office  and  Sec,  The  Metropolitan  Committee  for  Resisting 
Sunday  Opening.]  John  Gritton,  D.D.,  Sec,  20  Bedford  St.,  Strand, 
W.  C.  London.  See  p.  aso,  (113),  (544),  (718),  (852).  ["Occasional 
Papers"  of  this  Society  give  valuable  particulars  of  its  work.]  800 — 
Working  Men's  Lord's-day  Rest  Association,  Chas.  Hill,  Sec,  13 
Bedford  Row,  London,  W.  C.  See  p.  no,  (601),  (824),  (S65),  (893),  (894), 
(895).  SOS — Sunday  Rest  Association,  John  Whitehead,  Sec,  22 
Charing  Cross,  London,  S.  W.  See  pp.  430-434,  (52  (869).  802 — 
Hastings  and  St.  Leonard's  Lord's-Day  Association,  Mr.  Jas.  Fox 
Wilson,  Sec,  22  Western  Road,  St.  Leonards,  Eng.  See  (802).  803 
—  New  York  Sabbaih  Committee,  Rev.  W.  W.  Atterbury,  Sec,  Bible 
House,  N.  Y.  See  (iGi),  (205),  (815),  (816),  (S18),  (819).  (927).  804 
— International  Sabbath  Association,  Rev.  Yates  Hickcy,  Sec,  Phila- 


APPENDIX.  621 

delphia.  See  (853),  (857),  (858).  805— New  Jersey  Sabbath  Union, 
Rev.  A.  J.  Brown,  Sec,  Camden,  N.  J.  806— Philadelphia  Sabbath 
Association,  Rev.  T.  A.  Fernley,  Sec,  1224  Chestnut  St.  See  85). 
§07 — Maryland  Sabbath  Association,  Rev.  G.  P.  Nice,  Sec,  118 
Argyle  Avenue,  Baltimore,  See  (757).  808 — Chicago  Sabbath  Com- 
mittee, Wm.  Niestadt,  Sec,  5  Tell  Place,  Chicago,  111.  See  (926). 
809 — World's  Sabbath  Observance  Prayer  Union,  Rev.  Glenn  Wood, 
Am.  SiC,  Lake  Forest,  111.  See  p.  448.  810— W.  C.  T.  U.  Depart- 
ment of  Efforts  to  Prevent  Sabbath  Desecration,  Mrs.  Josephine 
Bateham,  Supt.,  Painesville,  O.     See  (17). 

813-LITERATURE  ON  THE  RELATION  OF  SABBATH 
LAWS  TO  CIVIL  LIBERTY.  See  p.  189,  282,  (275),  (720),  (729), 
(754),  (769).  (351),  (861),  (882),  (892),  (893),  (944),  (1000).  8B4— Feasts 
AND  Fasts  (E.  V.  Neale).  An  English  lawyer's  treatise  "  on  the 
rise,  progress  and  present  state  (1845)  of  the  laws  relating  to  Sun- 
days and  other  holidays,"  with  a  valuable  chronological  table  in 
the  appendix.  "An  erudite  and  laborious  work." — Hessey.  815 — 
The  Sabbath  and  Free  Institutions''''^'^  (Mark  Hopkins).  20  pp.  6  cts. 
(803),  (927).  This  paper,  which  was  originally  read  at  the  Saratoga 
Sab.  Convention  in  1863,  was  pronounced  by  a  committee  to  whom 
it  was  referred,  of  which  Dr.  Chas.  Hodge  was  chairman,  '"One  of 
the  Standards  of  our  Fn>testa?it  Christianity.''^  It  is  eminently  suitable 
for  distribution  among  educated  people  who  doubt  the  propriety  of 
Sab.  laws.  The  scope  of  the  paper  is  indicated  by  the  propositions 
given  on  p.  252.  816 — Sunday  Laws  (E.  B.  Fancher).  14  pp.  6  c 
(803).  Such  laws  defended  by  a  judge  as  constitutional  and  of  special 
value  to  workingmen.  Quoted  (561).  817 — Sunday  Laws  {W.  Cxdiix). 
A  Nashville  judge's  deience  of  Sabbath  laws.  Quoted  pp.  352.  818 
—  The  Fight  of  the  People  to  the  Sunday  Rest.  24  pp.  6c.  (803).  Giving 
addresses  in  defence  of  such  laws,  by  Justice  Strong  of  U.  S.  Supr. 
Court,  and  others.  Quoted  p.  248,  (585).  819 — Sunday  Laws.  16  pp. 
6  c.  (803).  Gives  past  and  present  New  York  laws,  and  the  ablest  of 
all  judicial  opinions  on  the  constitutionality  of  Sunday  laws,  that  of 
Judge  Allen  of  the  New  York  Supreme  Court.  820 — The  Sunday  Laws 
(E.  E.  Hale).  An  able  and  earnest  Unitarian  sermon  in  defence  of 
Sabbath  laws.  Quoted  p.  84,  (567),  (628).  8S1 — History  of  the 
Institution  of  the  Sabbath  Day,  its  Uses  and.  Abuses  :  with  no- 
tices of  the  Puritans,  Quakers,  etc.  (W.  L.  Fisher).  Pp.  248,  1859. 
Opposing  Sunday  laws  from  an  infidel  standpoint.  822 — Sunday 
Laws  {(Z\\2LS.  Hodge).  Pp.  67.  Pres.  Board  of  Pub.  Vindicates  Sab- 
bath laws,  and  replies  to  (821).  Reprinted  from  Princ  R.  31  :  733. 
823 — The  Ame7-ican  Sabbath  {^oh\.Vz.\X^xson).  48  pp.  1867.  Pres. 
Board  of  Pub,  A  sermon  in  defence  of  Sabbath  laws.  824 — Sunday 
Laws.  15  pp.  (Chas.  Hill),  id.  (2  cts.).  Defending,  (800).  8^5— 
Cath.  Presb.  2  :  87.  Sunday  Laws  in  the  United  States.  [In  1879.] 
(Stuart  Robinson.)  826 — Chr.  Exam.  30  :  92.  The  Sabbath  (A.  P. 
Peabody).  Review  of  Waterbury's  "  Book  for  the  Sabbath,"  showing 
the  benefits  which  flow  from  Sabbath  observance.  Of  its  national 
influence  he  says  :  "  The  friends  both  of  tyranny  and  of  anarchy  have 
recognized  the  republican  tendencies  of  the  Sabbath."  The  article 
condemns  Sunday  mails  and  Sunday  trains.  826 — No.  Am.  131  :  32. 
The  Observance  of  the  Sabbath  (L.  Bacon).  Shows  that  the  State  in 
the  interest  of  industry  should  protect  the  Sabbath  of  rest.     827 — Ev. 


622  THE   SABBATH   FOR   MAN. 

Sat.  lo  :  194.  The  Sunday  Question.  Showing  in  a  discussion  of 
two  judicial  decisions  in  Penn.,  one  against  a  Jew  and  the  other 
against  a  Seventh-day  Baptist  for  violations  of  the  Sunday  laws,  that 
Christianity  is  regarded  by  the  courts  as  a  part  of  the  common  law  of 
the  State,  which  the  writer  thinks  "  a  flagrant  violation  of  political 
right."  828 — Canad.  Mo.  17  :  423,  527.  The  Sunday  Question  (D. 
K.  Brown).  Claims  that  tirie  observance  of  the  Lord's-day  was 
deemed  by  the  early  Christians  and  more  especially  by  the  Reformers 
a  matter  of  conscience,  not  binding  upon  others  than  themselves,  and 
accordingly  opposes  all  civil  Sunday  laws.  829 — Cong.  Mg.  9  :  288, 
408.  The  Sabbath  as  a  Civil  Institution.  830 — Tait  (n.  s.)  23  :  364. 
Sunday  and  the  Democracy.  831 — Piinc.  R.  4  :  496.  Importance 
of  Sunday  as  a  Civil  Institution.  832— Hewitt's  J.  i  :  286.  National 
Use  of  the  Sunday  (R.  H.  Home).  833 -No.  Am.  April,  1SS4.  De- 
velopment of  Religious  Freedom  (Philip  Schaff).  Discusses  the 
Bible,  the  Church  and  the  Sabbath  as  the  pillars  of  national  pros- 
perity. 834 — No.  Am.  136  :  40.  Definition  of  Liberty  (C.  L.  Rice). 
Incidental  bearing  on  the  Sabbath.  Same  also  of  the  follov/ing.  835 
— Civil  Liberty  and  Self-government  (Francis  Lieber).  Edited  by 
Theo.  D.  Woolsey.  Lippincott  &  Co.,  Phil.;  Triibner  &  Co.,  London. 
836 — Amer.  Bar  Assoc.  Report,  1S80,  p.  109,  Address  on  Sunday 
Laws  (H.  E.  Young).  Anti-Sabbath  in  feeling,  but  valuable  as  a  con- 
cise summary  of  Sunday  laws  past  and  present.  Quoted  (586).  837 
— Am.  Law  Register  (n.  s.)  17  :  281.  Sunday  Coniracts,  when  Void. 
Same  subject  in  Law  Reports  11  :  241,  325,  379.  See  (355),  fifth  col. 
838 — Am.  Law  R.  2  :  226.  Sunday  Laws  of  the  Several  States. 
See  (355).  839 — Am.  Law  Reg.  (n.  s.)  19  :  137,  209,  273.  Legal 
Effects  of  Sunday  Laws.  840— Alb.  Law  J.  8  :  161.  Recent  Deci- 
sions on  Sunday  laws.  841 — Alb.  Law  J.  21  :  424.  Sabbath-break- 
ing. 842 — Century  Law  J.  15  :  145,  Works  of  Necessity.  Same 
subject,  Va.  Law  J.  6  :  523.  843 — Southern  Law  R.  (n.  s.)  7  :  697. 
Dies  lumjuiidicus.  844 — Century  Law  J.  4  :  156.  Juridical  Acts  on 
Sunday.  Same  subject.  Law  Rep.  13  :  541.  Western  Law  J.  5  :  45. 
Western  Law  J.  8  1452.  845— Am.  Law  R.  Sept.-Oct.  1884,  778.  Sun- 
day and  Sunday  Laws  (J.  G.  Woerner).  An  able  defence  of  the  Con- 
stitutionality of  Sab.  laws,  with  an  interesting  showing  of  the  contra- 
dictory decisions  of  courts  as  to  "  works  of  necessity,"  but  not  so  dis- 
criminating and  commendable  in  its  plea  for  opening  libraries  on  the 
Sab.,  and  allowing  any  one  who  wishes  "  the  pleasure  of  a  drive,  a 
ride  in  the  street  cars  or  on  a  railroad  train,  a  sail  on  the  river,  the 
lake,  the  ocean."  846— Humorous  Phases  of  the  Law,  p.  14.  The 
Law  of  Sunday  (Irving  Browne).  Sumner,  Whiting  «&  Co.,  San  Fran- 
cisco. A  digest  of  Sunday  laws  and  derisions  with  an  eye  to  what- 
ever is  ludicrous  in  them.  847 — The  Sabbath  and  Its  Relations  to  the 
State  {k.  H.  Vinton).  6c.  (803).  Reprinted  from  The  Christian  Sab- 
bath, a  series  of  sermons  by  distinguished  N.  Y.  pastors  in  18C3,  now 
out  of  print.  This  able  sermon  is  adapted  for  general  distribution 
among  those  who  question  the  propriety  of  Sabbath  laws. 

850— LITERATURE  ON  SUNDAY  MAILS,  SUNDAY 
TRAINS.  SUNDAY  NEWSPAPERS,  SUNDAY  HORSE-CARS, 
CABS,  etc.  See  p.  267,  (826),  (8S1),  (887).  851— The  Sabt^ath 
(Harmon  Kingsbury).  A  collection  of  miscellaneous  articles  in  de- 
fence of  the  Anglo-American  Sabbath  ;  especially  valuable  as  giving 


APPENDIX.  623 

the  Sabbath  Laws  of  the  various  states  in  1840,  and  the  petitions, 
protests  and  arguments  of  those  who  opposed  Sabbath  mails  from 
1810  to  1838.  Quoted  271,  etc.  852— National  Conference  of 
THE  Friends  of  Lord's-day  Observance.***  Mar.,  1884.  i2mo. 
IQ5  pp.  2s.  (50  cts.),  (799).  Treats  of  many  phases  of  Sabbath 
desecration,  but  especially  of  Sunday  mails,  Sunday  trains,  and 
Sunday  newspapers.  853-- The  Vital  Issues  of  the  Sabbath 
Question.***  Report  of  a  conference  held  at  Pittsburgh,  May, 
18S2.  Lauer  &  Yost,  Cleveland.  Pp.  144.  25  cts.  (is.)  The  same 
practical  addresses  are  published  in  Sabbath  Assoc.  Reporter,  No.  4, 
at  $12  per  100  (804).  Valuable  for  free  distribution.  85S — Chr. 
Obs.  33  :  381,  445.  Sabbath  Observance  by  Travellers.  An  ap- 
peal to  British  tourists  on  the  Continent  to  "  Remember  the  Sabbath 
day  to  keep  it  holy."  854 — Sunday  Railroad  Labor  (802).  Oppos- 
ing. 855 — Sunday  Railway  Work  (803).  Opinions  of  prominent 
Railway  managers.  856— Documents  of  the  Ante-Sunday-Travel- 
ling Union.  Hon.  Sec,  Miss  Chase,  Quex  Road,  Kilburn,  London, 
N.  W.  ^^1— Sunday  Mails  (804).  12  pp.  858— 7b  Owners  and 
Managers  of  Railroads  (804).  These  two  leaflets  put  the  arguments 
against  Sunday  Mails  and  Sunday  Trains  concisely,  and  are  suitable 
for  wholesale  distribution.  859 — Chr.  Mo.  Spec.  8  :  571.  The  Sab- 
bath. Describing  violations  of  Sabbath  by  the  traveling  of  ministers 
and  excursionists  ;  by  Sunday  sessions  of  Congress,  Sunday  mails,  etc. 

860-RELATIONS  OF  THE  WORKINGMEN  TO  THE  SAB- 
BATH. See  (535),  (813),  (868),  (936).  %^\  —  The  Lord's-day  and  the 
Laborers  Right  to  its  Rest  (W.  M.  Blackburn).  Pp.  45.  1859.  5  cts. 
[(861)  to  (864)  are  all  published  by  Pres.  Board  of  Pub.,  Philadelphia.] 
862 — Prize  Essays  on  the  Temporal  Advantages  of  the  Sab- 
bath, considered  in  relation  to  the  working  classes,  by  a  printer,  a 
shoemaker,  and  a  machinist.  i2mo,  pp.  276.  35  cts.  The  following 
extract  from  p.  7  of  2d  essay  fairly  represents  the  book  :  "  Let  us, 
who  are  workingmen,  and  who  profess  to  know  something  of  our 
rights  m,  and  our  duties  on,  the  Sabbath,  inform  the  patriots  of  our 
day  that  our  condition  is  not  to  be  improved  by  any  innovation  of  its 
sacred  injunctions.  We  are  not  to  sell  our  sacred  birthright  for  a 
mess  of  pottage."  863 — "/  Don't  Work  on  Sunday.'"  Pp.  16. 
Shows  that  Sunday  work  does  not  pay.  Suitable  for  general  distribu- 
tion. I  ct.  ^Qii—'Benefits  of  the  Sabbath  (H.  A.  Nelson).  Pp.  29. 
1867.  5  cts.  865 — 19th  Cent.  15  :  686.  Observance  of  the  Sabbath 
(C.  Hill).  Opposing  Sunday  pleasuring  from  the  standpoint  of  the 
workingmen  (800).  866— J/r.  Bwadhurst,  M.P.,  on  the  Sujiday 
Question.  Speech  in  Parliament  by  a  trade  unionist  of  24  years'  stand- 
ing "  against  Sunday  opening  of  museums  as  a  peril  to  workingmen." 
Quoted  (537).  Per  100,  is.  (25  cts.)  (800).  86T — Cotitinental  Sun- 
days.    Suitable  for  distribution.     2  pp.     Per  100,  6d.  (12  cts.)  (Soo). 

868-ON  SUNDAY  TRADING.  See  (801).  (852),  (880).  §69— 
Why  2ve  Rest  071  Sunday.  870 — Sunday  Rest  for  Workingtnen.  871 — 
The  Doctor  on  Sunday  Work.  ^*tii— Sunday  Rest  {Tup^er).  All  these 
"for  distribution  (801).  The  same  society  prints  in  large  type  for  the 
walls  of  homes  and  schools,  Sir  Matthew  Hale's  motto  versified. 
See  (249).  873— Tait's  Mg.  25  :  661.  The  English  Sunday  and  the 
Scotch  Sabbath.  "  An  English  woman's"  showing  of  the  superiority 
of  the  Scotch  Sabbath.      874— Westm.   13  :  135.     Sabbath-bteaking 


624  THE   SABBATH    FOR   MAN. 

and  the  Bishop  of  London.  Satiric  and  hostile  criticism  of  a  letter  by 
the  Bishop,  by  which  the  latter  had  endeavored  to  lessen  Sunday  trad- 
ing. The  critic  defends  those  who  require  Sunday  toil  of  bakers,  and 
would  not  only  permit  but  encourage  all  sports  not  objectionable  in 
themselves  "outside  of  the  period  of  Divine  service."  875 — llie 
Sabbath  and  the  Beer  Question  (Geo.  Lansing  Taylor).  Nat.  Temp. 
Soc.  N.  Y.     4  pp.     Per  looo,  $3  (12s.). 

876— LITERATURE  OF  SUNDAY  AMUSEMENTS.  See  Hes- 
sey's  (704)  preface  to  4th  edition  (535),  (72Q),  (788),  (789),  (852).  (874), 
(925),  (940).  §77 — iQth  Cent.  15  :  416.  Sunday  Opening  of  National 
Institutions  (Earl  of  Dunraven).  Advocating  it.  878— iqth  Cent.  8  : 
690.  The  Sabbath  (J.  Tyndall).  Same  article,  Pop.  Sci.  Mo.  18  :  246, 
310  ;  Eel.  Mg.  96  :  i.  An  argument  by  one  who  is  an  authority  only 
in  science,  against  evangelical  views  of  the  Sabbath,  and  in  favor  of  the 
opening  of  art  galleries,  and  other  Sunday  recreations,  by  which  the 
British  Sab.  might  be  made  more  like  the  Continental  Sunday.  819 — 
Art.  J.  6  :  6.  The  Crystal  Palace  and  the  Sabbath  (G.  F.  Waagen).  A 
short  plea  for  the  opening  of  museums  on  Sunday  on  the  theory  that 
such  recreations  will  win  the  poor  from  places  of  dissipation.  880 — 
Frazer  Mg.  64:487.  The  Sunday  Question  (J.  L.  Hatch).  "We 
neither  desire  the  laxity  of  the  Continental  Sunday,  nor  the  severity  of 
the  Puritan  Sabbath."  Opposes  the  opening  of  the  Crystal  Palace, 
etc.,  as  "  the  liberty  now  demanded  is  simply  to  further  the  interests 
of  trading  speculators.  '  881 — Pcop.  J.  7  :  306.  The  Sunday  Ques- 
tion. A  short  dialogue  against  the  Scotch  observance  of  the  Sabbath 
and  in  favor  of  a  Sunday  more  like  that  of  Continental  Europe,  includ- 
ing a  defence  of  Sunday  railroading,  on  the  ground  that  "  the  few 
must  work  on  Sunday  for  the  advancement  of  the  rational  felicity  of 
the  many."  882 — Chr.  Exam.  83  :  208.  The  Sunday  Question. 
Advocates  from  a  Unitarian  standpoint,  a  less  strict  observance  of  the 
Sabbath  than  that  taught  by  evangelical  churches,  with  the  expectation 
that  "  a  more  liberal  view  of  Sunday  will  bring  with  it  a  more  liberal 
religion  ;"  also  opposes  all  civil  Sunday  laws  as  "  relics  of  spiritual 
despotism."  883 — Unita.  R.  8  :  396.  Sunday  Question  (Brooke 
Hereford).  Advocates  the  cessation  of  labor  and  exciting  amuse- 
ments, not  in  behalf  of  religion  but  of  rest,  claiming  that  quiet  recrea- 
tions, such  as  the  opening  of  art  galleries,  would. advance  such  a  rest. 
884 — Radical  2  :  6.  Efforts  for  Sabbatism  (C.  K.  "Whipple).  From 
the  standpoint  of  a  radical  Unitarian  such  efforts  are  opposed.  885 
— Westm.  92  :  415.  Sunday  Liberty,  Advocates  the  Sunday  opening 
of  art  galleries,  and  other  Sunday  recreations,  having  first  claimed 
that  the  only  authority  for  the  Sabbath  is  man's  need  for  such  a  day  of 
rest.  886— Canad.  Mo.  9  :  516.  The  Day  of  Rest  (Wm.  McDon- 
nell). Advocates  a  less  strict  observance  of  Sunday,  quoting  Luther, 
Erasmus,  Milton,  Palcy,  Whately,  etc.  887— Westm.  R.  65  :  426. 
Sunday  in  Great  Britain.  Antagonizes  the  British  and  especially  the 
Scotch  Sab.,  considering  "  Sabbath-breaking  a  sin  invented  by  the 
Puritans,"  and  advocates  remodelling  the  Sab.  after  the  ideas  of 
Calvin  and  Luther  with  large  allowance  for  excursions,  etc.  §88 — 
Tait  (n.  s.)  8  :  810.  Sunday  Desecration.  A  short  editorial  defending 
Sunday  excursions,  etc.  88!>— Belgravia  8  :  519.  Sunday  Labour 
(VV.  Duthie).  Arguments  for  the  opening  of  museums  for  the  s^ike  of 
workingmen.     890 — Fortn.  3  :  370.     Sunday  Question  (G.  D.  Haugli- 


APPENDIX.  625 

ton).  Review  of  Cox's  "  Literature  of  the  Sabbath  Question,"  in- 
dorsing its  arguments  for  Sunday  amusements  as  well  as  its  utilitarian 
view  that  the  obligation  to  keep  the  Sabbath  "  lies  not  in  the  thunders 
of  Sinai,  but  in  a  Sabbath's  eternal  suitableness  to  man."  §91 — 
Presby.  Q.  4  :  9.  How  to  Observe  the  Sabbath  (E.  M.  Hunt).  A 
doctor's  argument  in  favor  of  spending  the  Sabbath  at  home  and  in 
church,  and  against  excursions,  etc.,  that  draw  from  both.  §02 — 
Good  Words  4  :  652.  The  Christian  Sabbath  (A.  W.  Thorold). 
Against  Sunday  traveling  and  visiting.  Considerateness  for  those  of 
differing  views  is  urged,  and  special  care  in  making  the  day  to  chil- 
dren a  happy  as  well  as  a  holy  day."  §93 —  Would  the  Sunday  Open- 
ing of  Museums  Increase  cr  Diminish  Sunday  Drinking?  Claims  it 
would  increase  it  (800).  §94 —  The  Opening  of  Museums  and  Art  Gal- 
leries on  Week-day  Evenitigs.  Showing  that  evening  visitors  at  those 
open  are  four  times  as  many  as  day  visitors,  and  answering  objections 
as  to  effect  of  gas  and  perils  of  electric  lights,  id.  (2c.)  (800).  §95 — 
Speech  of  the  Earl  of  Shaftesbury  on  the  Sunday  Question.  Opposing 
Sunday  opening  of  museums.  6d.  (12  cts.)  per  100  (800).  Quoted 
(53S).  §96— Mo.  Spec.  8  :  449.  Sabbath-breakers  Admonished.  A 
wretched  effort  to  show  that  God  settles  His  accounts  with  Sabbath- 
breakers  in  this  world  by  drowning  or  otherwise,  as  if  people  never  died 
while  Sabbath-keeping.  More  of  this  bugbear  argument  may  be  found 
in  The  Sabbath  Manual,  otherwise  excellent.  §97 — The  Sabbath. 
(Wm.  Domville).  "  An  inquiry  into  the  supposed  obligation  of  the 
Sabbaths  of  the  Old  Testament,"  claiming  that  Gen.  3  :  2  is  "  prolep- 
tical,  '  that  the  Fourth  Commandment  has  no  force,  even  by  the  prin- 
ciple of  "  moral  equity,"  in  the  Christian  period,  and  so  defending 
Sunday  work  and  amusements  as  not  being  violations  of  any  religious 
obligation,  although  the  author  would  have  work  cease  on  Sunday  as 
far  as  the  argument  of  "  expediency"  and  "  utility"  can  accomplish  it. 
§9§ — F.  W.  Robertson's  Sermons,  2d  series,  xiv.  The  Sydenham 
Palace,  and  the  Religious  Non-Observance  of  the  Sabbath.  1852. 
Argues  from  Rom.  14  :  5,  6,  that  "  St.  Paul's  teaching  is  distinct  and 
clear  that  the  Sabbath  is  annulled,"  and  opposes  petitions  for  the  re- 
striction of  Sabbath-breaking  by  law,  mingled  with  powerless  warn- 
ings against  the  desecration  of  the  Sabbath  which  such  preaching  en- 
courages. See  (506),  (622),  (742).  §99 — A  Lord  Chancellor  on  Sunday 
Museums.  A  speech  delivered  in  the  House  of  Commons  in  1856 
against  Sundav  opening  by  Sir  Roundell  Palmer,  M.P.,  now  Earl  Sel- 
borne,  Lord  High  Chancellor  of  England.  A  concise  but  very  able 
argument.  16  pp.  Per  100,  3s.  (75c.)  (799).  Quoted  (504),  (550),  (588). 
900— LITERATURE  OF  SEVENTH-DAY  BAPTISTS  AND 
ADVENTISTS,  AND  REPLIES.  See  p.  261,  374,  (703),  (75o).  (760), 
(765),  (250),  (76S).  901 — History  of  the  Sabbath**  (J.  N.  An- 
drews). Pp.  536.  $1.25  (5s.).  Seventh-day  Adventist  Pub.  Assoc, 
Battle  Creek,  Mich.  The  fullest  and  ablest  presentation  of  the  argu- 
ments of  Seventh-day  Christians  for  the  continued  observance  of 
Saturday.  90*2 — The  Sabbath  and  the  Sunday  **  (A.  H.  Lewis). 
Am.  Sab.  Tract  Soc,  Plainfield,  N.  J.  The  standard  of  Seventh-day 
Baptists.  903— /j-  Saturday  cr  Stmday  the  Christian  Sabbath?  (W. 
Armstrong.)  114  pp.  25  cts.  This  and  two  following  are  replies  by 
persons  holding  the  Christian-Sabbath  view  to  the  preceding.  Pub. 
by   Phillips   &    Hunt,    N.   Y.     904— r/-^   Christian    Sabbath  vs.   the 


626  THE   SABBATH   FOR   MAN. 

Seveuth-dav  Sabbath  (R.  H.  Howard).     %^^— Sabbatarianism  (N.  W. 
Wilder). 

910-ON  SABBATH  OBSERVANCE  AND  MISCELLANEOUS. 
See  (620).  911— Sunday— a  poem  (George  Herbert).  Quoted  p.  412, 
(623).  See  Herbert's  Works.  Especially  interesting  as  coming  from 
the  age  of  "  The  Book  of  Sports,"  and  from  one  who  was  not  a  Puri- 
tan, but  an  "evangelical"  of  the  Church  of  England.  91i« — 
The  Millennial  Sabbath  (E.  H.  Bickersteth).  Quoted  p.  412. 
See  Book  X  of  '  Yesterday,  To-day,  and  For  Ever."  Begins  with  de- 
scription of  a  rural  Sabbath  and  goes  forward  to  that  of  which  it  is  the 
foretaste.  913—^  Plea  for  the  Sabbath  *=''•*  (Taylor  Lewis).  Pp.  28. 
"  It  is  a  plea  to  skeptical  and  worldly  men  in  behalf  of  the  Sabbath, 
and  the  author  shows  in  the  most  forcible  way  this  thought,  that  of  all 
men  in  this  world  who  need  a  Sabbath  for  solemn  thought  are  the  men 
who  doubt  most  the  truth  of  the  Bible  and  are  most  unceitain  about 
the  doctrine  of  immortality.  For  he  says  :  '  Men  who  doubt  there 
things  can  not  afiford  to  live  a  whole  life  without  spending  at  least  one 
seventh  of  their  time  examining  the  evidence  of  these  great  questions.'  " 
914— Ch.  Exam.  6  :  226.  Observance  of  the  Sabbath.  Christian- 
Sab,  view.  915— New  Mo.  Mg.  167  :  132.  The  Day  of  the  Week 
(L.  Cross).  Christian-Sab.  view.  ©16— O.  and  N.  7  :  368.  The  Use 
of  Sunday  (H.  W.  Bellows).  Advocates,  from  a  Unitarian  standpoint, 
as  the  best  religious  use  of  Sunday  one  religious  service  instead  of 
two  ;  more  mature  and  careful  Sunday-school  instruction,  Bible  study 
at  home,  and  visits  of  mercy.  917 — Frazer  7  :  620.  Regeneration 
of  Sunday  (F.  W.  Newman).  Suggests  improvement  of  church  meet- 
ings by  having  separate  services  for  the  young  at  the  same  time  in 
other  rooms,  by  following  morning  services  with  substantial  lunch  or 
"  Lo\e  Feast"  and  opportunity  for  questioning  preacher— to  be  suc- 
ceeded by  some  practical  Christian  lecture.  918 — Edinb.  R.  5  :  437. 
Extracts  from  a  popular  poem  describing  a  Scotch  Sabbath.  910 — 
Chr.  Obs.  4  :  173.  Other  extracts  from  same.  920— No.  Brit.  R. 
9  :  121.  Sabbath  Observance.  "  The  Creator  has  given  us  a  natural 
restorative — sleep  ;  and  a  moral  restorative — Sabbath-keeping,  and  it 
is  ruin  to  dispense  with  either."  921— The  Sanctification  of  the 
Sabbath  (J.  Willison).  Pp.  448.  Edinburgh,  1819.  Gives  minute 
directions  for  Sabbath  observance,  but  is  chiefly  valuable  as  showing 
the  views  held  by  the  stricter  Scotch  Presbyterians  at  the  opening  of 
this  century.  The  book  makes  the  usual  mistake  of  Sabbath  advo- 
cates of  that  time,  instancing  the  fatal  accidents  of  Sabbath-breakers 
as  Divine  judgments,  p.  54.  On  p.  226  bringing  fresh  water  from  the 
well  on  the  Sabbath  is  cited  in  a  list  of  Sabbath  desecrations,  but  this 
is  almost  the  only  thing  condemned  tmjustlv. 

925-SABBATH  LITERATURE  IN  GERMAN.  ^^^— Luther 
und  der  Tag  des  Hcith  (Luther  and  the  Lord's-day).  This  leaflet  of  the 
Chicago  Sab.  Com.  (808)  by  its  German  Sec.  shows  that  "  if  Luther  ever 
said  that  the  4th  Com.  was  no  longer  binding  on  us,  he  contradicted 
himself  ;"  makes  a  clear  distinction  between  the  civil  Sunday  of  the 
state  and  the  religious  Sabbath  of  the  Church  ;  urges  the  point  that 
the  law  of  Moses  so  far  as  it  is  also  the  law  of  nature  must  be  always 
and  everywhere  binding,  and  closes  \vith  arguments  against  Sunday 
amusements  as  unnecessary  and  harmful.  Per  100,  50  cts.  (2s.) 
'^K  —  German  Documetits  of  N,   Y.  Sab,  Cotn.     The  Anglo-American 


APPENDIX.  627 

Sabbath.  Pp.  32.  The  Sabbath  and  Free  Institutions  (S16).  Pp.  16. 
Sunday  Laws  and  Sunday  Liberty.  8  pp.  Sunday  in  the  United 
States.  Pp.  24.  The  third  of  these  is  especially  valuable  for  general 
distribution  both  in  German  and  English.  Per  1000,  $3.  92§ — 
German  Documents  and  Reports  of  The  International  Federation  of 
Lord's-day  Societies,  including  (943)  in  German,  and  many  leaflets 
(796).  The  motto  of  the  convention  (943)  was:  "Sabbath  rest  and 
holiness  the  groundwork  of  the  public  order  and  welfare."  Its  pleas 
for  the  Sabbath  were  chiefly  in  the  interests  of  workingmen.  [The 
following  list  of  German  books  on  the  Sabbath  is  contributed  by  Dr. 
Robert  Konig  of  Leipsic]  920 — Uhlhorn  (a  prominent  Lutheran 
clergyman  of  Hanover),  Ueber  die  Sonntagsfrage  in  ihrer  socialen 
Bedentung.  Leipzig,  1S70.  (Illustrates  the  influence  of  the  Sunday 
on  society,  etc.)  930 — With.  Baur  (General  Superintendent  in  the 
United  Church  of  Prussia).  Der  Sonntag  und  das  Familienleben. 
jSyg.  (Shows  the  importance  of  the  Sunday  for  Xho.  family,  its  purity, 
its  happiness,  etc.)  931 — Niemeyer  (Berlin  physician).  Die  Sonn- 
tagsuche  vora  Standpunkte  der  Gesimdheitslehre.  Berlin,  1876.  {Hygi- 
enic point  of  view.)  See  p.  202,  (569).  932 — Rieger  (a  scholar  in 
Darmstadt).  Staat  und  Sonntag.  Frankfurt,  1877.  (Political  point 
of  view.)  933 — ^Verhandlungen  des  Congresses  fur  Innere 
Mission   (Home    Mission)  in    Dresden.     Vortrage   (discourses),   von 

D.  Kogel  (ist  Court-Preacher  in  Berlin)  und  Niethammer  (a  great 
Saxon  Manufacturer) :  "  Das  Deutsche  Volk  und  der  Sonntag."  (The 
German  people  and  the  Sunday.  Shows  forth  the  view  of  German 
Christians  on  the  question.)  934— Schroter  (clergyman),  Die  Sonn- 
tagsentheiligung  und  das  Verbrechen.  Dilsseldorf,  1876.  (Shows  how 
crime  grows  out  of  the  profanation  of  the  Sabbath.)  935 — What  has 
been  done  for  a  belter  observance  of  the  Sunday  in  Germany  up  to 
1877  shovvn  in  an  article  of  Schafers'  Monatsschrilt  fiir  Innere  Mission, 
etc.  1877,  S.  322,  entitled  :  "  Was  ist  zur  Beforderung  der  Sonntags- 
eintheilung  seit  1848  in  Deutschland  geschehen  ?  Beantwortel  von 
Bourweig."  936 — [From  Homiletic  Review,  Jan.,  1885,  p.  92.] 
"An  Address  upon  Rest  on  the  Sabbath-day,  delivered  in  the  Primi- 
tive Church  (Eine  altkirchliche  Rede  liber  die  Sonntagsruhe)  by  Rev. 
J.  Zahn,  in  Luthardt's  Zeitschrift  (1884,  No.  X.)  A  remarkable  pro- 
duction, dating  from  about  the  time  of  Constantine,  whose  author 
is  not  positively  known,  demanding  for  the  laboring  class  the  bless- 
ing and  protection  of  the  Christian  day  of  rest." 

940— SABBATH    LITERATURE  IN  FRENCH,  issued  by  the 
International  Fedei'ation  of  Lord's-day  Societies,  Geneva,  Switzerland, 

E.  Deluz,  Sec.  941 — Trois  Destinees,  ou  une  Nouvelle  Servitude, 
par  Clement  Rochat.  (Three  Fates,  or  a  New  Kind  of  Slavery,  by 
Clement  Rochat.)  Illustrating  the  m.iseries  of  public  servants  deprived 
of  Sabbath  rest.  942 — Robert  Lalane,  ou  un  employe  comme  il 
y  ou  a  beaucoup.  (Robert  Lalane,  or  an  employee,  one  of  a  large 
class.)  A  story  from  life  of  the  sufferings  of  Sabbathless  operatives. 
943— AcTES  DU  CoNGRES  SUR  L'Observation  du  Dimanche  tenu  i\ 
Geneve,  1876.  (Transactions  of  the  Convention  on  Sabbath  Observ- 
ance, held  at  Geneva,  1876.)  See  (571),  (928).  944— Z'j^/'a^  en  face 
de  la  Loi  Divine  et  du  Diwanche,  par  Alex.  Lombard.  (The  State  in  its 
relations  to  the  Law  of  God  and  the  Sabbath,  by  Alex.  Lombard.)  945 — 
Les  Dimanches  de  Jeanne.  24  pp.    (Jane's  Sabbaths.)   A  story.  946— 


628  THE   SABBATH   FOR   MAN. 

Un  Afauvais  Calcul.  30  pp.  (A  Bad  Bargain.)  A  story  for  storekeepers 
setting  forth  the  commercial  losses  resulting  from  the  non-observance 
of  the  Sabbath.  947 — De  la  San ctiji cation  du  Dimanche.  12  pp. 
(On  the  Sanctifying  of  the  Sabbath.)  948 — Un  Cri  de  Detresse,  cti 
Du  Repos pour  Tous.  15  pp.  (A  Cry  of  Distress,  or  Rest  for  All.)  A 
tract  showing  the  need  of  the  working  classes  of  a  day  of  rest.  949 
— Appel  a  Tous.  Pp.  15.  (An  Appeal  to  All.)  A  call  to  refrain  from 
doing  what  will  cause  others  to  work  on  Sunday  ;  with  two  hymns 
on  the  Sabbath.  950 — Le  Dimanche  et  la  Sociele,  par  Alex.  Lom- 
bard. Pp.  48.  (The  Sabbath  and  Society,  by  Alex.  Lombard.)  95 fl 
— Le  Sabbat  Chikieii,  ou  Le  Jotir  dti  Rtpos  Sous  V Evangilr,  Elude 
Scripturale,  par  Emile  Guers.  Pp.  32.  (The  Christian  Sabbat^h,  or 
The  Day  of  Rest  under  the  Gospel.  A  Biblical  Study,  by  Emile 
Guers.)  Showing  that  under  the  gospel  dispensation  the  Sab.  is  the 
first  day  of  the  week.  952 — Une  FHe  du  Di7nanche,  Recit  Populaire, 
par  Arthur  Masse.  Pp.  21.  (A  Sunday  Festival,  A  Tale  for  the 
People,  by  Arthur  Mass6.)  Setting  forth  under  the  guise  of  a  story 
the  disastrous  effects  of  using  the  Sab.  as  a  day  for  public  festivals. 
953 — L Ami  de  Tout  le  Monde.  7  pp.  (Everybody's  Friend.)  Show- 
ing the  benefits  conferred  by  the  Sabbath.  954 — F/d&ation  Interna- 
tionale pour  D Observation  du  Dimanche.  (International  Federation  for 
the  Observance  of  the  Sabbath.)  A  sheet  containing  the  principles 
and  constitution  of  the  Federation.  955 — Bulletin  Doiuinicale.  (The 
Sunday  Bulletin.)  A  12-page  newspaper  issued  three  or  four  times  a 
year  at  Geneva  as  the  organ  of  the  Swiss  section  of  the  International 
Federation  for  the  Observance  of  the  Sabbath.  9^%— Appeal  to 
Travellers.  A  beautiful  poster  in  English,  German  and  French,  urg- 
ing travellers  to  make  no  unnecessary  work  on  the  Lord's-day  for 
servants,  carriers,  etc. 

975— For  the  promotion  of  Sabbath  observance,  Prizes  of  |io  each 
are  hereby  offered  for  essays,  not  to  exceed  three  thousand  words 
each,  (to  be  sent  to  the  author  of  this  book  before  Oct.  ist,  18S5).  on 
the  following  subjects  :  i.  "  The  Evils  of  Sunday  Mails," — to  be  wi it- 
ten  by  some  one  who  is  or  has  been  in  the  postal  service.  (Names 
■will  be  withheld  from  the  public,  if  so  desired.)  2.  "  The  Evils  of 
Sunday  Railroading," — to  be  written  by  one  who  is  or  has  been  con- 
nected with  railway  work.  3.  "  The  Evils  of  Sunday  Newspapers," — 
to  be  written  by  one  who  is  or  has  been  an  editor,  reporter,  printer  or 
newsdealer.  4.  "  The  Evils  of  Sunday  Trading," — to  be  written  by  a 
merchant.  5.  "  The  Evils  of  the  Sunday  Opening  of  Museums," — to 
be  written  by  an  artisan  or  laborer.  6.  "  The  Evils  of  Sunday  Liquor- 
selling," — to  be  written  by  a  parent  or  a  young  man.  7.  "  The  Hvil 
Influence  of  Sunday  Visiting."— to  be  written  by  a  mother.  8.  "  The 
Evil  Example  as  to  Sabbath-observance  of  some  Ministers," — to  be 
written  by  a  layman.  9.  "The  Evils  of  Intellectual  Sabbath-break- 
ing,"— to  be  written  by  a  student.  10.  "  The  Evil  Influence  of  the  Lax 
Observance  of  the  Sabbath  by  Many  Children,"— to  be  written  by  a 
Sabbath-school  olficer  or  teacher.  11.  "A  Defence  of  Sunday  Mails," 
(showing  that  they  are  not  a  needless  oppression  of  the  bodies  and 
consciences  of  government  employees). — to  be  written  by  a  Congress- 
man. 12.  "  A  Defence  of  Sunday  Trains,"  (showing  why  railroad 
corporations  have  any  more  right  to  cnrry  on  work  for  gain  on  the 
Sabbath  than  otiier  corporations),—  to  be  written  by  a  railroad  otficer 


APPENDIX.  629 

or  stockholder.  13.  "A  Defence  of  Sunday  Newspapers,"  (showing 
why  those  who  toil  on  the  press  do  not  need  the  rest  and  moral  cult- 
ure of  the  Sabbath  as  much  as  other  people,  and  why  readers  do  not 
need  a  rest  by  change  from  week-day  occupations  for  the  mind  as  well 
as  the  body), — to  be  written  by  a  newspaper  editor  or  proprietor. 
[Newspapers  interested  in  promoting  Sabbath  observance  are  request- 
ed to  publish  this  list  of  prizes.]  9T6 — A  struggle  in  the  autumn  of 
1884  between  the  lawless  and  law-abiding  citizens  of  Denver  on  the 
question  of  opening  the  Exposition  on  the  Sabbath,  which  was  clearly 
a  violation  of  State  law,  not  only  led  to  the  Sunday-closing  of  the  Ex- 
position, but  to  the  enforcement  of  other  neglected  laws,  until  Geo.  P. 
Hays,  D.D.,  a  leader  in  the  reform,  could  write  The  Observer  {Ji&z. 
18th,  1884)  from  that  "  headquarters  for  the  gamblers,  confidence  men 
and  Bunco  steerersof  the  Rocky  Mountain  region  :"  '' Every  open  gam- 
bling shop  is  now  shtit  tip."  So  everywhere  the  Sabbath  laws  make  a  good 
place  to  begin  in  securing  a  general  revival  of  law  enforcement.  97 "J* — 
The  Observer  oi  Dec.  iSth,  1884,  adds  the  following  to  our  list  of  the 
failures  of  "  Sunday  opening  :"  "  The  Sunday  opening  of  the  Free 
Library  at  Chester,  England,  has  been  attended  with  such  small 
results  during  the  months  of  September  and  October  that  the  Free 
Libraries  Committee  of  the  Town  Council  recommend  that  the  open- 
ing on  Sundays  shall  be  discontinued."  At  this  writing  (Jan.  8ih, 
1885),  it  looks  as  if  the  Exposition  at  New  Orleans  might  furnish  an- 
other failure  of  Sunday  opening.  The  morning  papers  of  Dec. 
22d,  1884,  recorded  the  fact  that  the  managers  of  the  Exposition,  in 
spite  of  many  protests  from  Sabbath  Associations  and  good  citizens 
in  all  parts  of  the  country,  had  refused  to  follow  the  example  of  the 
Centennial  Exposition,  and  of  the  American  and  British  departments 
in  recent  Expositions  on  the  Continent,  in  closing  on  the  Sabbath,  and 
had  opened  the  Exposition  on  the  21st,  introducing  the  Sabbath  dese- 
cration by  a  sermon  from  some  obscure  and  conscienceless  minister — 
as  if  Sabbath-breaking  were  not  crime  enough  without  adding  hypoc- 
risy. The  Sunday  opening  of  the  Exposition  was  purely  a  money- 
making  scheme,  as  much  so  as  if  it  had  been  a  factory — and  the  facto- 
ries will  follow  through  the  breach  that  such  money-making  Sunday 
amusements  are  making  in  the  Sabbath  wall  of  protected  rest.  A  sig- 
nificant illustration  of  the  fact  that  opening  the  Sabbath  to  amusement 
opens  it  to  toil  also,  is  afforded  in  the  fact  that  on  the  same  Sabbath  a 
new  hotel  near  the  Exposition,  on  which  forly  men  were  at  work,  fell, 
killing  one  and  wounding  another,  which,  though  not  to  be  reckoned 
a  judgment,  is  suggestive  of  the  hell  on  earth  of  ceaseless  toil  to 
v/hich  workingmen  are  exposed  where  (as  in  La.)  there  are  no  Sab- 
bath laws,  or  where  they  are  dishonored  by  Sunday  pleasuring.  The 
same  Sabbath  56  car  loads  of  freight  were  tmloaded,  and  a  much  larger 
number  of  beer  kegs  at  the  Exposition  bars.  Sunday  labor  and  Sun- 
day dissipation  are  inseparable  companions  of  Sunday  recreation. 
The  first  month  of  the  Exposition  has  been  an  ignominious  failure 
like  that  of  the  "'Permanent  Exhibition"  at  Philadelphia  which  opened 
on  the  Sabbath,  and  was  for  months  a  "  permanent"  failure, — in  part 
for  the  reason  given  in  the  following  record  of  the  Independent  of  Jan. 
I,  1885.  in  speaking  of  another  failure  of  the  same  class  :  "  The  Bar- 
tholdi  Fund  Exhibition,  in  this  city,  a  few  months  since,  was  open  on 
Sunday,  but  it  is  said  that  the  opening  was  a  loss  to  the  fund,  as  few 


630 


THE   SABBATH   FOR   MAN. 


visited  the  Exhibition  on  Sunday  who  would  not  have  gone  on  a  week 
day,  and  the  Sunday  opening  alienated  the  sympathy  of  many  wealthy 
afid  liberal  persons."  The  Independent  says  of  the  Sunday  opening  of 
the  New  Orleans  Exposition  :  "  This  will  expose  the  Exposition,  in 
this  respect,  to  the  condemnation  of  the  great  mass  of  the  Christian 
people  of  this  country,  who  regard  Sunday  as  a  sacred  day."  The 
Observer  says  on  this  subject  :  "  The  managers  of  the  New  Orleans 
Exposition  have  disappointed  the  hopes  of  a  large  portion  of  the  better 
class  of  the  people  of  the  country  by  formally  opening  the  grounds 
and  buildings  on  Sunday.  This  was  done  doubtless  in  large  measure 
as  the  result  of  the  remarkable  advice  given  to  the  managers  and  to 
the  people  by  the  Roman  Catholic  Bishop  Leroy,  who  took  the  grourjd 
'  that  if  a  person  attends  to  his  religious  duties  on  Sunday  he  has  a 
perfect  right,  and  is  granted  absolute  freedom  by  the  Catholic  Church 
to  enjoy  himself  in  the  manner  he  chooses,  provided  the  amusement 
sought  is  moral.'  "  If  the  prelates  of  the  recent  Plenary  Council  of 
Roman  Catholics  really  mean  what  they  say  against  Sunday  toil  and 
Sunday  beer  drinking,  which  are  directly  promoted  by  this  Sunday 
opening,  their  lieutenant  at  New  Orleans  will  be  reminded  that  New 
Orleans  practice  must  not  contradict  Baltimore's  proclamation.  Prot- 
estants, however,  have  a  yet  greater  responsibility  for  rebuking  this 
un-American  action  of  the  Frenchy  managers  of  the  Exposition.  A 
large  majority  of  the  exhibitors  are  Protestants  who  recognize  that 
while  no  State  law  in  La.  forbids  Sunday  shows,  with  the  toil  and  dis- 
sipation which  they  involve,  such  show?  are  forbidden  by  the  laws  of 
nature,  by  the  laws  of  the  churches,  by  the  laws  of  the  Scriptures. 
Exhibitors  who  so  believe  ought  to  manifest  it  not  only  by  covering 
their  exhibits  on  the  Sabbath,  as  the  rules  permit— every  such  covered 
exhibit  being  an  "  exhibit"  of  regard  for  the  Sabbath  whose  silent 
voice  will  become  vocal  in  the  aroused  conscience  of  many  a  visitor — 
but  also  by  formal  protests  and  petitions.  Let  the  New  Orleans 
Christian  Advocate  or  some  other  friend  of  the  Sabbalh  give  the  nation 
a  list  of  the  most  eminent  exhibitors  from  other  states  with  a  classifi- 
cation showing  which  of  them  do  and  which  do  not  protest  against  this 
violation  of  the  laws  of  God  and  the  rights  of  man  by  covering  their 
exhibits  on  the  Sabbath.  Let  us  know  what  exhibitors  from  other 
States  have  kept  the  laws  at  home  only  because  their  State  laws  com- 
pelled them  to  be  just  to  their  employees.  In  Ct.,  before  the  temper- 
ance movement  drove  Christians  out  of  the  liquor  business,  when  the 
law  forbade  a  grocer  to  sell  less  than  a  quart  of  liquor,  a  poor  drunk- 
ard came  in  and  asked  for  a  pint.  "  I  can't  sell  it  to  you,"  said  the 
deacon  who  kept  the  grocery.  "Why?"  "Because  the  law  won't 
let  me  sell  less  than  a  quart."  "Deacon,"  said  the  half-intoxicated 
customer,  "  if  you  ain  t  any  better  than  the  law  makes  you^  you  will  go 
to  Nell  sure."  The  application  is  self-evident.  It  is  appropriate  to 
mention  in  this  connection  that  under  shelter  of  the  exception  in  the 
New  York  law  allowing  Sunday  "  concerts  of  sacked  rnusic  only,''  some 
New  York  citizens,  including  two  ministers,  have  engaged  Theodore 
Thomas  to  give  concerts  through  all  or  a  patt  of  the  winter  of  1884-5 
"  for  the  benefit  of  working  people."  The  same  artist  is  to  lead  an- 
other sacrilege  in  February,  an  operetta  representing  Solomon's  Song 
as  only  a  story  of  love  and  lust, — a  profaiiity  of  the  same  sort  as  the 
suppressed  "  Passion  Play,"  for  it  puts  a  crown  of  thorns  on  the  same 


APPENDIX.  631 

Divine  Bridegroom,  and  ought  to  be  as  promptly  snowed  under  by 
the  condemnaiion  of  press  and  pulpit.  978 — The  IntelHi^encer  of 
Dec.  iS,  1S84,  quotes  from  The  Locomotive  of  Hartford,  the  following  : 
"  The  custom  of  making  repairs  and  improvements  on  the  Sabbath  is, 
in  our  opinion,  a  loss  in  the  end.  The  whole  practice  is  wrong,  and 
contrary  to  the  instincts  of  those  even  who  have  no  religious  convic- 
tions." The  Cotigregationalist  of  Dec.  i8th,  1884,  quotes  the  follow- 
ing humane  suggestions  recently  made  by  the  Mass.  R.  R.  Commis- 
sioners :  "We  recommend  that  the  managers  of  the  Boston  and 
Albany  Railroad  Company  carefully  consider  the  question  whether 
there  is  any  need  of  many  of  the  freight  trains  which  now  are  run  on 
the  Lord's-day,  with  the  object  of  greatly  reducing  their  number  ;  that 
to  this  end  they  confer  with  the  management  of  the  New  York  Central 
and  Hudson  River  Railroad  and  o  her  connecting  roads,  so  that  in 
delivering  freight  to  the  Boston  and  Albany,  regard  may  be  had  to 
this  object,  and  that  live  stock  arriving  on  Saturday,  may  be  so  far  as 
possible,  delivered  in  whole  trains  and  not  in  parts  of  trains  composed 
largely  of  general  merchandise,  so  as  to  reduce  the  number  of  trains 
which  humanity  requires  to  be  forwarded  on  the  Lord's-day.  And  we 
recommend  that  they  pursue  this  end  of  lessening  Sunday  work,  and 
thereby  promoting  the  welfare  of  their  employees,  not  in  a  formal  and 
perfunctory  manner,  but  with  the  same  zeal  and  interest  with  which 
they  always  seek  to  perfect  the  equipment  and  physical  condition  of 
their  road.  We  also  recommend  that,  when  Sunday  work  is  neces- 
sary, care  be  taken  that  one  day's  rest  in  seven  be  secured  to  every 
man.  And  we  give  the  like  advice  to  all  railroad  managers  in  the 
State.  Above  all,  we  recommend  not  only  that  no  unwilling  em- 
ployee shall  be  compelled  to  labor  habitually  on  Sunday,  but  that  all 
employees  be  efifectually  assured  that  they  shall  not  be  exposed  to  risk 
of  discharge  or  to  any  molestation  because  of  their  objection  to  such 
labor.  For  the  Commonwealth  will  not  endure  that  the  corporations 
which  are  its  creatures  shall  inflict  anything  resembling  punishment 
upon  any  man  because  his  conscience  forbids  him  to  work  on  the 
Lord's-day."  A  committee  of  the  Congregational  General  Associa- 
tion of  Connecticut  have  recently  presented  to  the  Railroad  Commis- 
sioners of  that  State  a  protest  against  Sunday  trains.  A  snow  storn 
of  such  protests  from  religious  bodies  in  all  parts  of  the  land  would 
stop  them.  979 — That  intellectual  education,  such  as  secular  schools 
afford,  does  not  (unless  supplemented  by  moral  education)  prevent 
vice  and  crime  in  any  large  degree  is  ably  shown  in  a  statistical  article 
on  "  Literacy  and  Crime  in  Massachusetts"  in  The  A ndover  Review 
of  Dec,  1884.  The  Devil  has  been  well  defined  as  "  intellect  without 
principle,"  that  is,  unprincipled  smartness.  9§0— The  frightful 
crimes  of  the  nihilists,  socialists  and  communists  of  the  Sabbathless 
parts  of  Europe  have  led  to  the  coining  of  a  stronger  word  than  an- 
archist, namely  atrociiist.  It  is  used  by  the  London  papers,  says  the 
N.  Y.  Christian  Advocate.  9§1  —  In  addition  to  what  was  said  of  the 
jews  on  p.  146,  and  in  (35),  the  following  facts  may  be  added  from  an 
article  on  "  The  Jews"  in  The  Central  Presbyterian  :  "In  Prussia  it 
is  shown  by  statistics  that  out  of  10,000  Jews  1,132  are  directors  in 
banks  against  509  Christians  out  of  10,000.  They  increase  faster 
than  the  Christians  [that  is,  the  Sabbathless  Christians  of  Continental 
Europe]— in  the  ratio  of  5.5  to  3.8.    Only  89  Jews  die  in  the  100,000  to 


632 


THE   SABBATH   FOR   MAN. 


143  Christians."  These  facts  indorse  the  statement  of  the  late  Dr.  E. 
H.  Clarke  of  Boston,  the  celebrated  author  of  "  Sex  in  Education" 
and  other  medical  works,  that  "  the  physiology  of  Moses  has  never 
been  surpassed."  In  that  physiology  Sabbath  rest  is  the  chief  and 
central  conservator  of  health.  In  the  Independent  of  Jan.  8th,  1885, 
Henry  Gersoni,  writing  of  "  Reform  Judaism,"  says  that  "  the  mod- 
ern reform  rabbi  declares  against  the  greatest  part  of  the  law  of  Moses, 
notably  the  dietary  laws,  the  Sabbath,  the  Abrahamitic  rite,  and  many 
other  institutions  of  the  law.  .  .  .  The  reformers  make  effort  to  wipe 
out  the  lines  of  separation  from  the  believers  of  the  dominating  faith 
\i.e.  Christians]  by  the  abolition  of  the  covenant  of  Abraham,  the  ad- 
mission of  mixed  marriages,  by  the  changing  of  the  Sabbath  from  the 
seventh  to  the  first  day  of  the  week."  ^^'^—TheN.  V.  Tribune  oi 
Dec.  29th,  1884,  said  that  "  all  the  principal  inns  of  N.  Y.  City,"  nam- 
ing those  of  national  fame,  violated  the  excise  law,  "  as  usual,"  on  the 
previous  day,  by  selling  liquors,  openly  or  secretly.  We  have  seen  no 
denial  from  the  parties  thus  charged  with  a  serious  crime.  If  there 
are  any  of  the  "  principal  inns"  which  do  not  belong  to  the  criminal, 
law-breaking  part  of  the  community,  law-abiding  men  who  are  accus- 
tomed to  visit  N.  Y.  from  all  parts  of  the  country  would  like  to  know 
where  to  find  them.  It  is  hoped  that  Mayor  Grace,  whose  election 
was  itself  a  protest  against  the  official  "  indulgences"  habitually  given 
or  sold  to  New  York  law-breakers,  and  who  has  unprecedented  pow- 
ers, will  no  longer  allow  the  police  authorities  to  play  at  law  enforce- 
ment. 9§3 — Nevada's  Secretary  of  State  says:  "This  State  has 
been  somewhat  noted  for  remissness  in  Sunday  observances,  but  I  am 
pleased  to  say  that  at  this  time  the  tendency  seems  to  be  in  the  other 
direction.  Each  year  a  greater  disposition  is  shown  to  respect  and 
observe  the  recognized  Day  of  Rest."  0§4— One  of  the  most  appro- 
priate themes  for  an  Easter  sermon  would  be,  "  The  Christian  Sab- 
bath as  a  Proof  of  Christ's  Resurrection  and  the  Resurrection  as  a 
Guide  to  Sabbath  Observance."  0§5— To  the  demand  in  (126)  that 
news  columns  shall  be  edited,  should  be  added  a  similar  demand  as  to 
advertising  columns.  There  is  a  large  constituency  for  a  Sabbath- 
keeping  daily  that  will  neither  describe  adulteries  nor  advertise 
*' whiskies"  and  "lotteries."  9§6 — For  the  benefit  of  those  who 
may  wish  further  facts  about  the  frontispiece  map  the  following  items 
are  added.  [The  word  "  Index"  refers  to  the  Alphabetical  Index  (999) 
and  indicates  that  facts  as  to  the  country  named  may  be  found  there.] 
Beginning  at  the  left  side  of  the  map,  Siberia  and  ttie  Aleutian  Islands 
are  controlled  by  Russia.  China,  south  of  Siberia,  Sabbathless  save 
in  the  mission  stations,  and  at  Hong  Kong  which  belong  to  Great 
Britain.  Japan  (Index)  is  the  country  described  by  6  at  the  bottom  of 
the  map.  Philippine  Is.,  under  Spanish  rule.  Java,  Sumatra, 
Borneo,  under  control  of  Holland,— semi-Continental  Sunday.  New 
Guinea  and  New  Britain  ruled  by  their  savage  chiefs,  but  has  several 
missionary  stations.  Australia  and  New  Zealand  under  British  rule. 
Ladrone  Is.,  New  Caledonia  and  the  Society  Is.  under  French  control 
(but  the  latter  is  learning  from  London  missionaries  the  British-Ameri- 
can Sabbath-observance).  The  other  islands  of  the  Pacific  are  mostly 
self-governed  Christian  nations  (p.  24,  etc.)  which  have  the  British- 
American  Sabbath.  All  of  North  America,  north  of  Mexico,  belongs 
to  Great  Britain  and  the  United  States  and  is  marked  accordingly, 


APPENDIX.  633 

except  California  (Index),  whose  Sunday  is  Continental.  Mexico 
(Index),  Central  America,  and  So.  America  (Index)  are  mostly  self- 
governed,  but  Roman  Catholic  in  religion  and  so  Continental  in  their 
Sundays.  Belize  in  Central  America,  British  Guiana  and  the  Carrib- 
bean  Islands  north  of  it.  and  the  Falkland  Is.,  near  Cape  Horn,  are 
under  British  control.  Of  the  West  Indies,  Cuba  is  controlled  by  Spain, 
and  Jamaica  by  Great  Britian,  while  the  republic  of  Hayti  (Index) 
being  Roman  Catholic  in  religion  has  Continental  Sundays.  Green- 
land (Index)  and  Iceland,  colonies  of  Denmark,  are  therefore  marked  as 
Continental,  although  the  Moravians  have  established  the  British 
America  Sabbath  in  Greenland.  As  to  countries  of  Europe,  see  each 
in  Index.  Turning  to  Africa,  the  Azores  Is.,  Canary  Is.,  and  Cape 
Verde  Is.  all  belong  to  Spain.  Algeria  and  Tunis  are  controlled  by 
France.  Liberia  (Index).  At  the  mouth  of  the  Congo,  the  Por- 
tuguese have  some  territory,  but  farther  in,  Stanley  and  other  friends 
ol  the  British-American  Sabbath  have  control,  with  the  probability  of 
European  complications  that  may  change  this  part  of  the  map.  In  So. 
Africa,  Great  Britain  controls  Cape  Colony  and  the  Transvaal.  Mad- 
agascar (Index).  Abyssinia,  self-governed,  has  a  low  form  of  Chris- 
tianity and  Continental  Sundays.  The  remainder  of  Africa  is  Sab- 
bathless save  in  the  mission  stations.  (See  Africa  in  Index.)  The 
Mauritius  Is.,  off  Madagascar,  are  controlled  by  France.  Western 
Asia  is  Sabbathless  save  at  missionary  posts  ;  Central  Asia  also,  ex- 
cept India  (Index)  and  British  Burmah. 


To  THE  Friends  of  the  Christian  Sabbath  :  The  author  has  this 
day  completed  the  appendix  notes  of  this  book  and  made  a  present  of 
it  to  the  cause  of  Sabbath  observance,  having  devoted  all  the  author's 
profits  from  its  sale  to  the  promotion  of  this  much-needed  reform.  In 
order  to  make  the  book  both  full  and  accurate,  he  has  consulted  about 
three  hundred  persons  by  letter,  many  of  them  repeatedly  ;  and  as  many 
more  in  their  published  books  and  articles,  besides  many  interviewed 
in  person.  He  asks  the  co-operation  of  the  friends  of  the  Christian 
Sabbath.  This  can  be  given  in  one  or  more  of  the  following  ways  :  i. 
By  cutting  out  (or  copying)  and  signing  the  coupon  petitions  to  Con- 
gress on  page  639,  and  sending  them  to  the  address  below  to  be  used 
with  others.  2.  By  presenting  copies  of  this  or  some  other  book  on 
the  Sabbath  to  civil  officers,  governors,  congressmen,  legislators, 
mayors,  etc.  ;  to  the  officers  of  Sabbath-desecrating  corporations, 
especially  railroad  companies  ;  to  home  missionaries,  city  mission- 
aries, theological  students,  Sabbath-school  teachers  ;  to  the  officers 
and  members  of  trade  unions;  to  intelligent  emigrants.  Rev.  W. 
W.  Atterbury  (Bible  House,  N.  Y.),  Secretary  of  the  N.  Y.  Sabbath 
Committee,  after  reading  most  of  this  book  in  the  proofs  and  heartily 
commending  it,  has  consented  to  receive  and  acknowledge  contribu- 
tions and  superintend  the  distribution  of  the  books.  A  leaflet  contain- 
ting  acknowledgment  of  moneys  received  and  a  report  of  how  they 
have  been  used  will  be  sent  to  all  contributors.  3.  By  sending  facts 
and  suggestions  for  future  editions  of  this  book  to  the  author's  ad- 
dress.  Rev.   Wilbur  F.  Crafts,    106  E.  8ist  St.,  N.   Y. 

Jan.  I2TH,  18S5. 


999— ALPHABETICAL   INDEX. 

[For  explanation  of  figures  used,  see  page  483.] 


Acts,  Book  of,  (246). 

Adam's  Sab.,  37o,  aTS, 
20-2),  (715). 

Advantages,  see  Benefits. 

Africa,  3-. 

Alabama,  (356). 

Alden.  E.  K.,  (212). 

Aitri'd.  aio. 

Allen,  Ja(fg:e,  236,  (819). 

A  mo-?,  ('<i;?7). 

Amas(.-mi-nts,  84.  i29,  i30, 
r«,r«,  ,3„i48,  ,5.J,  i62, 
i63,  16g,  ],7,  1*38,  179, 
,00,  369,  (277 1  (355).  See 
Museums,  Racing,  etc. 

Andrews.  J.  N.,  (252) 
(768)    (901). 

Angell,  Pre?.,  30. 

An^Io-Saxon  race,  352. 

Animals',  i90,  199. 

Anti-Sab.  movements,  (40) 
(292). 

Apostles,  370,  3:9,  (199) 
(760). 

Ap)-tolical  Constitutions, 
(26'.)). 

Apothecaries,  393,  394, 395, 
399,  4.^9. 

Ari/.ona.  (394). 

Argyll,  ISg. 

Arkansas,  (357). 

Armitag'^.  Thos  ,  (202). 

Arnold,  Matthew,  14.. 

Art  galleries,  see  Muse- 
ums. 

Arthur,  Wm.,  igB,  (422) 
(566). 

Associations.  Sab.,  (79.5). 

Attendance,  see  Church- 
going. 

Atter  Mirv.  W.  W.,  5,  365, 
(205)  (803)  (161). 

Australia,  ^9. 

Austria,  i33.  o82. 

Authority  of  Sab.,  24»  s^i 
i4.3,  166.  i75,  ,-:6.17t,2«3, 
2C4-  3r.r..  (11;  (199;  (200) 
(501)  (715). 

Balaam.  186. 

Eicon,  L  ,  (826). 

Bacon,  L.   W.,  20^,    (563) 

(713). 
Baron.  Geo.,  (743). 
Bakers,  392,  4O3.  480. 
Balrimore,  9,,  39O. 
Bancroft,  Geo.,  o51. 


Base-ball.    il3,     i21,   I63, 
388,  (29). 

Baptisis,  (405). 

Barbers,  ug,  2O7,  392,  4O3, 
4O5.  (318). 

Barnabas,      Epistle      of, 
(254). 

Battles  on  Sab.,  283. 

Bayard,  T.  F.,  (581). 

Beacon sfi eld,  (538). 

Beecher,  H.  W.,  045,  456, 
(557)    (591). 

Beecher,  Lyman,  19o. 

Beisrium,  ^5,  ]4-,  iS4,  239. 

Bellows,  H.  W.,  (916). 

Benefits  of  the   Sab.,   ]9., 
199.  n,4,  (511)  (525)  (580). 

Berlin.' i34,  28i. 

Bible  passages,  351,   (200). 

Bickersteth,  E.  H..  41o. 

Blackstone,  239,  (320)." 

Blast  furnaces,  397. 

"Blue  laws,"  24s,  (321). 

"Book    of    Sport.e,"    igr„ 
(307). 

Bootblacks,  392,  40^. 

Boston,  9i,   IT,,  3I5,  390. 

Moandaries  of  Sab.,  (753). 

B(jwnd,  Dr.,  (305). 

Boyesen,  H.  H.,  52. 

Brace,  C.  L.,  220- 

Blight,  John,  190,  (581). 

Briti.-h  colonies,  33, 8^. 
I  Broadhurst,  (866). 
';  Bnoklyn.  9i,  172-  a90. 
I  Brown,  Francis,  (735). 
'.  Buffalo.  (16')). 

Bulgaria,  12g. 
i  Bull  fights,  1.S3,  160. 

Burke,  225. 

Butchers,  392,  4O3,  429. 

Cairns,  Earl,  178,  $57,  (546). 
California,   257^    ^og,    441, 

(358). 
Calvin.  80.  i7«,25i. 
Canada,  fi9i,  18,   123,    174, 

3,4.  (1(>4)  (318)  (408). 
Canals,  4O4,  (85). 
Camp  Meetings,  298,  441. 
Capitalists,  231. 
Chalmers,  231. 
Charlemagne,  2S2»  (285). 
Charles  II.,   law  of,    i09, 

(319). 
Charleston.  92.  (160). 
Cheney,  Biehop,  (59-3). 


Chicago,  se.  sRe.  (808). 
Children  and  the  Sabbath, 

Sj.  42.  14.5,  4O7,  392,  450, 

(200;  (248). 
Chili,  IO2. 

Chinese,  25,  2«'  A  %■ 
Christ's    relations  to    the 

Sabbath,   353,  3fifi.    376, 

378.  379.  (199)  (750)  (984). 
Ctristiaus'  relation  I0  the 

Sabbath,  29,  83.  I69,  i78, 

290>  311'    314"    3201    331>  ("1) 

(lu3)  (108)  (369;. 
Chronicles.  (124). 
Church-going,  138. 14.1.  i67, 

209- 

Church-going  required  bv 
law,  373,  (28.5)  (293). 

Church  of  England.  66, 
(408). 

Churcli  services  protect- 
ed, ill. 

Cincinnati,    &«,    il2,    II3, 

lOfi,   171,   3HB. 

Cities,  19th  Century,  351, 


C'eveland.  278,  (160). 
Clark,  Rufus  W.,  (115). 
Coachmen,  4O2. 
Coleridge.  (.529). 
Colorado.  (3r.9). 
Collver,  Robt.,  ^j,,  jSl. 
Columbia.  (38). 
Columbus,  Ohio,  70,  121. 
Communists,  see   Social- 
ists. 
Compromises.  3^5. 
Concerts,     Sundav,     1O8, 

,33,   13.,,   i7i,    I84,    (22) 

(977). 
Confectionery.  J04.  iss- 
Congregationahsis,   (407\ 
Congress,  ,oa-  2*^3, 283.  237. 

.89. 
C<nr  ecticnt,    (321)    (36G). 
Constantine,  (276). 
Constitution  of  U.  S.,  254, 

270,  (16). 
Cook,  Joseph,  2,   1=2,  19o, 

393,  (555). 
Cooking,  28,  4I,  93- 
Continental    Sundays    in 

U.  S.,  I65,  172- 
Continental  Sundayp.  29. 

4s.  (785)  (786)  (787)  (788) 

(789)  (867)  (881). 


636 


ALPHABETICAL   INDEX. 


Country,  Sabbath  in,  9u. 
Covenanters,  5I. 
Ci.uriK,  lis. 
Cox,  li.,  (710)  (711). 
Crosby,  H.,  (560) 

Dakota.  (395). 

Dale.  R.  W.,  (247),  [p.  ^,,.] 
1 577). 

Dsivis,  Noah,  4OI. 

Dtcalofrne.  i77,  230?  357. 
mi)  (286). 

Dvlawaie,  (361). 

Doiiniark,  147. 

Denominations,  their  dec- 
larations on  the  Sab.,  5, 
(404). 

Denver,  (976). 

Dti  Tocqneville,    79,   354, 

2C0'  qSI- 

Deuteroi  omy,  (218). 
Dexier,  H.  M..  (203). 
Dinners,  37«,  39o. 
"  Di-ciples'  of    Christ," 

(406). 
District  of  Columbia.(396\ 
Doti^as  Wm.   E.,  3O2,  3O8. 
Dominical      view,      (400) 

(714).     Sec  Hessey. 
Domville,  Wni.,(7S8)  (807V 
Dc.c'ors,     5,,.,    (514)    (515) 

(516)     (517)     (518).    See 

Hoalth. 
Drilling  troops,  eee   Pa- 

raduy. 
Dureya.  J.  T.,  (202)    (205). 
Dwight,  Dr.,  (631). 

"  Early  closing,"  422. 
Edinburj/h,  28O  391. 
Education,    124,   223»    asa* 

(979). 
Egypt,  (3). 
Elections   on    Sab.,    13i, 

14«.  I62. 
Emerson,  R.  W.,  8,  (528). 
Emigrants,    ga.     100.    i90. 

„l91,254,2S8.      _ 

Enforcement  of  law,  il3, 
jlO,  II7,  119,  129, 130,  3I5, 
(976). 

England,  22,  IO7,  iob,  ,09. 

^^n,       2167     239>      a^'^i      2781 
2(9,      ^83,      2H9,      293,     419, 

420,      (164)     (787)     (799) 

(800)  (801)  (802). 
Eniclishmen    abroad,    34, 

37,  fi,.     See    Foreigners 

le-ident,  etc. 
Episcopalians,  (409). 
Lxcur.<ions,  56,  r,l,  nl,  ISg, 

ns-   180'  2*^5  i^">  ^^2i  3»2) 

1 405). 
Excuses   for    Sab.-break- 


35i   1251  41« 


(4). 


E.'iodns,  (17)  (204). 
Expohiiicns,  284,  (977). 
Ezekiel,  (2i!5). 


Fallows,  S.,  (554). 
Farmers,  086,  (276). 
Farre,  J   K.,  20.,  21.,  300, 

354,  (513). 
"Fathers,"  246,   s^,  379, 

(250). 
Ferries,  399. 
Festivals,  see  Holidays. 
Fisher,     E.  P.,    (247)   [p. 

54,.! 
Fishing,  216' 
Florida,  (362). 
Foreigners  from  Christian 

lands  re;<ident  in  pagan 

lands,  129.  i31,  (3). 
Fourth      Commandment, 

129.    i65,   i90,    23i,    353, 

3?5,  376.  385,   (205)   (247) 

(404)  (422). 
France,   221  89,  5^,  64,  79, 

lOOi     lO:i,    147,      250.     2'^4, 

283,  093,  (58)    (186)   (415). 
Franklin,  B..  252- 
"Free  Breakfast,"  373. 
"Free  Sunday,"  24i.  407- 
French    Sab.      literature, 

(940). 
Friends,  Society  of,  (411) 

(821). 
Funerals,  (189). 

Garfield,  ,7,  284,  402- 
Genesis,  (202). 
Georgia,  (363). 
Gernians  in  India,  83;  in 

America,  72,  8«,  ,,7,   100, 

163,    172,  1921  21^,  (416). 

Geinian  Sab.  literature, 

(925). 
Germany,    22-  Sg,  103,111, 

i55,    i77,    i87,    ,9.5,    229, 

23'>,     2'^^i     aS'i'      '^81,      2821 

(186).     See  Luther,  Lu- 
therans, German. 
Gilfillan,  (703). 
Gladstone,  2O6,  (527)  (624). 
Glasgow,  2^0.  (165). 
Gordon,  A.  J.,  (214)  (507) 

(556). 
Great  Britain,  65.  0^,  i74, 

178-  1841  384,  (181).    See 

Jingland,  etc. 
Great  men.  what  they  say 

oftheSab.,  76,  (500). 
Greece,  gO,  i28,  ,33. 
Greek  Church,    jSS,    i2o> 

I'jl,    i:t2' 
Greenland,  5o. 
Griiton,J.,  183,(202)  (205) 

(239)  (799). 
Grocers,  392,  429. 
Guthrie,  2l6. 


Haeirler,  22- 
Hale,  E.  E.,  ^4.  (820). 
Hale.  Matthew,  (249)  (513). 
Hamburg.  2.'-'i. 
Uamilton,  Jus.,  (636). 


Hawaii,  see  Sandwich  Is- 
lands. 

Hayti,  «2. 

Health  as  related  to  Sab. 
observance  and  desecra- 
tion, I60,  199,  (514)  to 
(518)  (527). 

Heidelberg  Catechism, 
(416). 

Hebrews,  Book  of,  (248). 

Helvetic  Confession,  (415). 

H engsr.euberg,  E.W.  (709). 

Herbert,  Geo.,  4O9,  412. 

Hessey,  J.  A.,  (134)  (147) 
(148)  (247)  (248)  (704) 
(705). 

He\lin,  Dr.,  (708). 

Hill,  Chas.,  (800). 

Hill,  T  A.,  264. 

Hoar,  Judge,  77. 

Hodge,  A.  A.,  (144)  (149). 

Holidays,  Japanese,  o9; 
of  India,  84 ;  Bulgaria, 
129 ;  U.  S.,  194,  247  ;  of 
Romanism,  53,  ^5,  129, 
133,  i54,  15ft,  I60,  i7!j, 
177,  (.154) ;  in  general, 
(65). 

Holland,  Sq. 

Home,  95,  i26,  iRg,  187. 
20s.  294,  3O2,  345,  87c, 
39*2,  4^5,  (200)  (615)  (642) 
(911). 

Hogarth,  240. 

Hopes  for  the  Sab.,  22, 
14o,  i45. 

Hopkins,  Mark,  252. 

Horse-cars,  ilO,  392,  .99. 

Hughes.  Thos.,  288,  t583). 

Humanitarian     view     of 

Sab.,  55,   65,  269^ 

Humboldt,  go.  a^* 


Iceland,  g,. 
Idaho,  (397). 


Ignatius,  (252). 
llliuois,  (364 


;,  (364). 

Improvements,  recent,  87, 
2fl,  53  ;  how  to  be  se- 
cured. IO9,  1I2,  126,  486, 
447,  (620). 

India,  38,  2211  382,  42I. 

Indiana,  (365). 

Indianapolis,  (159). 

Indians,  94,  iG2 

Infidels,  58,  1021  II21  23i» 
(63)  (821). 

Ita:y,  ^5,  t?,  64,  182,  i84, 
25i. 

Intemperance,  see  Liquor- 
selling. 

Iowa,  (366). 

Ireland,  67. 

Irena^us,  (2,58). 

Isaiah,  (229). 

Japan,  2h. 
Jeremiah,  (233). 


ALPHABETICAL  INDEX. 


637 


Jews,    44.    i42,    2O2,    258. 

(210)  (981). 
Job,  (2(.3). 

John,  Gospel  of,  (245). 
Jones,  Wm.,  228. 
Joshua,  (220). 
Jnclges,  ,14,  284- 
Juries,  il2. 
Justin  Martyr,  (236). 

Kames,  Lord,  (637). 
Kansas,  (,367). 
Kentucky,  (368). 
Kings,  Books  of,  (221). 
Knox,  John,  884, 

Labor  alloAved,   184,    i38, 

]45i  ISg.  I60,    i62,  i«s,  jTo, 

173,    i87.    282,    o87    41^; 

forbidden,  129,  I54,  (28-i) 

(355). 
La  Place,  25„. 
Law,  Old  Testament,  (199) 

(200). 
Laws,  civil,  (276) ;  of  U.  S., 

(355)  ;  in  general,  ^2,  s4, 

84i       103i        ^'*7t       1895      4471 

(580)  (813). 
Lawrence,  Amos,  jlS. 
Lawyers,  11  fj. 
Leagues,  Law  and  Order, 

69. 
Lee,    S.,   (202)   (203)    (205) 

(716). 
Leviticus,  (211). 
Lewis,  Tayler,  (913). 
Liberia,  87. 

Libraries,  see  Museums. 
Liddon,  Canon,  (640). 
Little,  Arthur,  ITq. 
Lincoln,  7^. 
Liquor-sellinp:,  4O,  ^g,  me. 

1%,    _ll2,      i32,      ^43,      14... 

149»  ISg,    161,    IO2,    l63,    ]B9, 

170i      1731      1K4»      l^Oi     2O9, 
2^2'  Q30i  S^y,  24.';i  4O4,  451, 

(181)    (311)     (355)     (399) 

[See     §    7.]    (405)    (414) 

(417)  (982). 
Literature,  (188)  (700). 
Livery  stables,  3I5,  399. 
London  2271  28O,   ^84:,   286, 

39o. 
Lon -fellow,  (641>. 
Lord's  Supper,  (246). 
Louisiana,  go,  2621  (369). 
Love.  Wm.  l)e  Loss,  (246) 

(247)  (766)  (767). 
Luke,  (244). 

Luther,  80,  i75,  (412)  (926). 
Lutherans,  5I,  57,  5^,   s8, 

87,  Sg,  14„  252,  282,  (412). 

Macaulav,  222. 
Macfie,  W.  G.,  (203)  (204). 
MacLeod,  Norman,  (747). 
Madagascar,  39.  (164). 
Mails,  2111  ^7,  3o,  5a,   2r,7> 
S'Js.  4^4,  (187)  (826)  (850). 


Maine,  31  g.  ^70). 
Mallalien,    Bisliop,    (565). 
Mark.  (243). 

Maryland.  (12)  (371)  (807). 
Massachusetts,    69,     317, 

(314). 
Matthew,  (239). 
Maurice,  F.  D..  352,  769. 
Mayors,  122.  (982). 
McCheyne,  R.,  14^. 
McKenzie,  A  ,  (205). 
Mennoniies,  (421). 
"  Mercy,  Works  of."  372, 

395,(119)  (26.5)  (300). 
Methodists,  gS,  (414). 
Mexico,  ijQ. 
Michigan,  (373). 
Micromesia,  2g. 
Milk,  392,  395,398. 
Mill,  Jcihnbruart,  2I7,  226- 
Miller.  Hugh,  ,95,  21i. 
Milwaukee.  (13). 
Mind,  gO,  33i,  gdS, 
Miners,  283. 
Ministers,     ,19,    415,    (55) 

(814)  (859). 
Minnesota,  (374). 
Mirabeau.  25,,. 
Mississippi,  (375). 
Missions,  24,  59,  (276). 
Mohammedan     Sabbath, 

s6,  44. 
Mcnday,  52,  581  2091  alS, 

2oy,  3og.   354. 

JIontaKmbert,  65,  79,  i44, 
243. 

Montana,  94,  (398). 

Montreal,  123,  o83,  42o. 

Moody,  D.  L.,  8,  49,  65, 
100,  (413). 

Moravians,  (421). 

Mormons,  94,  168. 

Museums,  against  Sun- 
day opening  of,  ^2,  ^6, 
7I,  7a,  lOs,  1 15.  178,  18O, 
203.  (3)  (27)  (535)  (706) 
(129)  (977)  (860)  (876). 

Names  of  Sab.,  ,34,  oil, 
379,  ogo.  (762). 

Nations,  their  relations  to 
the  Sab.,  .5,  60,  ]5-^  i^O, 
2f,o.  (580)  (729;.  See  Ru- 
lers. 

Nadand,  79. 

Natural  law  of  Sab.,  354, 
(■"05)  (574). 

Nebraska,  (377). 

"Necessity,  works  of," 
114.117, 346,395,  399,  4O9, 
(189). 

Neheraah,  (225). 

Negroes,  93,  93,  192. 

Nevada,  3I3,  (24)  (379) 
(983). 

New  Eng-land,  i73. 

Newfoundland,  r9. 

New  Hanip.shire,  (379). 

New  Euven  colony,  (312). 


New  Jersey,  (380). 

New  Jerusalem  Church, 
(421). 

New  Jilexico,  (399). 

New  Orleans,  166,  171,  ggg, 
(977). 

New  South  Wales,  ^9. 

Newspapers,  Sunday,  52, 
B«i  iifii  125,  i33.  j72,  267, 
322.  441,  443,  (199)  (181) 
(413)  (414)  (805)  (850) 
(985). 

New  York   City,  gQ,   9,, 

ll4,  1I6,  II9,  120,  238,2411 
244,  276,   281,   3l'^'   S^O,  (28) 

(158)     (162)     (191)     (311) 

(315)  (317)  (803)  (982). 
New  York  State,   ,95,  2201 

(381). 
New  Zealand,  69. 
Niemayer,  202,  (^*31)- 
Nihilists,  sec  Socialists. 
Noted    men,     see    Great 

men. 
North  Carolina.  98,  (382). 
Norway,  ^2.  (164). 
Numbers,  Book  of,  (217). 

Ohio,  (383'>. 
Omaha,  (159). 
Origcn,  (26.3). 
Oregon,  (384). 

Palev,  217- 

Palmer,  Roundell,  (899). 
Parades,   44,  67,   i29,  i30, 
13i,  147,282,(109)  (413). 

Piiris,    147,   i9g,  227,  239' 

Parker,  Jos.,  (244). 
Parker,  Willard,  lOg. 
Parliaments,  mi,  ii'7,  ,18, 

]79,  I85,  283,  287,  (790). 
Paul.  877,  (199)  (247). 
Pcabody,  A.  P.,  (826). 
Peck.  J.  O.,  10„,  (202)  (205) 

(579)  (627)  (633). 
Peel,  Robt.,  205- 
Pennsylvania,  (.385). 
Peiils  of  the  Sab.,  5,  22, 

9H. 
Persia,  85,  278. 
Petitions.  5?,  67,  58,  59,  272, 

288,  (1000). 
Pharisees,  867.  (247). 
Phelps,  Austin,  443. 
Phelps,  A.  A.,  (792). 
Philadelphia,  9,,  390,  (804) 

(806). 
Philo,  8. 
Pilgrims,  173,    (304)  (304). 

See  Puritans. 
Pittsburgh,  (160). 
"  Plays,  Sunday,"  467. 
Pliny,  (253). 
Plumptre,  E.  H.,  (712). 
Poland,  i28. 
Police,  llg.  ,,,,.  39.^. 
Potter,     Bishop     H.     C, 

(553). 


6;8 


ALPHABETICAL   INDEX. 


"**:)rtngal,  loj. 

graver,  44f|. 

President  of  tJ.  S.,  ,6,353, 

284,  .87,   (413). 
Pres^',19,    3,3,  318.  (187). 

yee  >'e\vspapcrb:. 
Piimoval  Sah.,  sec  Adam. 
Printers,  V%,  463. 
Prizes,  (975). 
Processions,  I67,  jTl  3^7. 
Proctor,  Richard  A.,  (.737). 
Prohibition,  g^. 
Protestants      in     Eoman 

Catholic  countries,  ,33, 

139,  14^,  i49,  ,50,  103, i58, 

16a,  i77,  35r,. 
Prudhon,  gO,  .49,  (568). 
Psalms,  (227). 
Public  sentiment,  ,07,  tOg, 

ilO.  II5,  ,19,  ,2o,i23,  ]77. 
Puritans,    5!,  ,,,,  ,,3,  ,90, 

,93,  19s,  248,   319-   381'   384, 

384,  41 6,  4"7,  45(5,  459, 
4G2,  (20)  (94)  (I5(i)  (183) 
(300)(303)(304>.305)(306) 
(773)  (821)  (880). 

Quaker-,  sec  Friends. 

Quebec,  g94. 

Queen  Victoria,  46,,  (111). 

Racing,  5?,   ,22,   ,42,  ,43, 

150'    1^3. 

Railroads,  38,  5I,  5o,  59, 53, 
IOh,    ,11,_,i73,    12,,    133, 

1.531   l^^i   Al-    267'  2^9,  404, 

41B,   441,    443,    (181)    (413) 

(414)1826)  ^850)  (978). 
Reed,  Chae.,  5. 
Reformed  Churches,  (415), 
Reformed  Episcopal  Ch., 

(410). 
Rest,  372  274.  38'i',  (202). 
Revivals  69,  c6. 
Religion    as   affected   by 

Sab.,  .44,    159,   247,445. 
Rhode  Island,  (386). 
Jiichmond,  92. 
Riding,  27,  12^,  168. 

Riots,  244- 

Roiiert-on,    F.    W.,    gSS, 

479,  (748). 
Robinson,  Stuart,  (825). 
Romanists,   3^   4O,  4,,  45, 

.,4,,6,r,7,«0,  ,00,112.1^3, 

3281  1^9,  ,31,  ,33,  ,39, 
144,  14h,  J49,  1-A  ,,0, 
1(13.   IBS.   l'''~>  241'   358.   3fi7. 

,70,    394,    (8)   (417)   (636) 

(771),  (791)  (977). 
Rome,  239. 
]ioumeIia,  ,.30. 
Rulers    Sabbath-breaking 

and  V.  v.,  27,  -3.  36,  3«, 

s8,  3h,57,  40, 43'  44,  45,  63, 

5«,  IO3,  ,48,  283. 
Rus.^ia,  r,,,  nO,  127,  iBfi, 
Ryder.  W.  II.,  ,4,  3.5(). 
Ryle,  Bi.hop,  (200)  (512). 


Sabbat h-schools,    5^,     57, 

IO4.  45i,  4„,  (200). 
Sacrifices,  29,  3I,  42,44,46, 

,05,     367'   396.    427,  (162) 

Sailors.  3o,  s28,  397. 
Saint  Louis,   166,  igg,  m, 

3efi' 
Sandwich  Islands,  24,(164). 
San    Francisco,    ,66,    ,71, 

38«' 

Saturday,  28,    b,,  79,  123, 

1 /2«  l83,   2"3,   392,  393,4001 

4l8,  (290),  (880). 
Schaff,  Dr.,  (592). 
Schools,  ,26,  2Ui. 
Scotland  and  the  Scotch, 

6fi,    87.     ]S4,     174.    19o'   238, 

379,   293,    352,   083,    384, 

393,      4O8,      457,      4P8,     4ho, 

(18;^)  (186)  (311)  (774)  (781) 
(782)  (797)  (798)  (873). 

Scott,  U.   M.,    57,    143,  468, 

(252). 
Scott,  Walter,  ,£,9. 
Seelye,  J.  H.,  (749). 
Seneca,  ,21. 

"  Seven,  '  3^4,   (203)  (733). 
Seventh-day     Christians, 

,6,  2O1,  374,  (418)  (900). 
Seventy,  ..„. 
Seward,  Win.H.,  78. 
Shaftesbury,  (895). 
Sierra  Leone,  37. 
Smith,  Adam,  253. 
Smith,  E.  C,  (245)  (714). 


Smith,  Goldwin, 


,50. 


Socialists,  «2'  5^,  128,  ,io» 
,47,  149,  ,50,  16O,  22s, 
233,  24.-;'  246,  (980). 

South  America,  10.,,  (784). 

South  Carolina, (387). 

Southern  States,  93. 

Spain,  152- 

Spiritual  Sab.  observ- 
ance, 477. 

Stanley,  Dean,  (547). 

Story,  Justice,  (587). 

Strong.  Wm.,  190,  2^8, 
24o.  245,  248,  (818). 

Suicides,  5f,. 

Sweden,  5o,  gl.  87,  (104). 

Swing,  Prof  ,  7.^. 

Switzerland,  5o,  52,  l^o, 
(104)  (415). 

Tait.  Archbishop,  (.54.')). 

Tavlor,  Geo.  Lansing, 
(875). 

Taylor,  Is.,  (.526). 

Taylor,  Jeremy,  (625). 

Tavlor,  W.  M.,  ,4.  ,84. 

"Teachincof  ttie  Apos- 
tles," (251)  (253). 

Toleiiraphing,  ^s^,  399. 

Tertullian,  383. 

Texas,  (389). 

Theatres,  ,13,  i33,  I47, 
154,  ,63,  ,69.  n,%. 

Theological  Seminary,  4I7. 


^t.,     104,     12n» 


Thoma',  Reuen,   jC5,  ,46, 

(540),  (621). 
Thoroid,  A.  W.,  (892). 
Thursday    half    holiday, 

(1S4). 
Time  when  Sab.    begins 

Slid  ends,    51. 
Tobacco-sellini 
Toronto.  393. 
Tracts,  (700). 
Trading,  ^5,  36,  3o,  3I,  82, 

84,  35,  36.  4I,  42,  43,  44, 

."jl,  33.  3!,,  39,  fi2'  63.  fifi, 
72,  129,  130,  l'^3,  i-->Ki  I601 
,R1,      ,63,      ,f,7,      ifiB,     170, 

388,  39,,  405,437,  (868). 
Traveling,    ,07,    ,,o,    ]2o, 

l3o,   39i,   3H7.  oSr,   (186) 

13.5.5)  (810)  (956). 
Turkish  Empiie,  48.    See 

Roumelia. 
Tyndale,  (39). 

Universalists,  lOo. 
Utah,  94,  94. 

Vanghan,  Henry,  (644). 
Venhout,  (3i»0). 
Vice,  see  C  rime. 
Victoria,  69. 
Vienna,  239. 
Virginia,  (306)  (.391). 
Visiting,  ,6,  .1,  4,,  43,  93, 

13o     ifi7,    iw,    369,    4OO, 

(411). 
Voltaire,  25,- 

Waldenses,  883. 

Wales  and  the  Welsh,  6„ 

WarreiC  ^"^shop,      (204) 

(20.5). 
Washington,  Geo.,  76,  253. 
Webster,  Daniel,  -8,  n>:7. 
"■  Week  "  in  pagan  lands, 

see  "  Seven." 
Western  cities,  166. 
Western  States,  94.  lOg, 
West  Virginia,  (392;. 
Wicklif,  .^S4. 
Wilberfoice,  Wm.,    (578) 

(626). 
Wilson,  Bishop  Dau'l.,  8, 

(G32). 
Wisconsin,  (.398). 
Woolsey,  T.,  (582). 
Wordsworth,     Bishop, 

(043). 
Workingraen,  5,  7,  3o,  3,, 

84,  38,  4I,  sS,  57,  fi6,  Tg,  h4, 
,03,      128,       134,      !•  0,      1«S» 

,78,     ,&0,     ,91,    !Ll3.   ,17, 

226,    28I,    2B5,    !C93,   329, 

367.  446.  (860). 
Works   of  NeccBsityand 

Mercy,  see  N.  and  M. 
Worship,  84,  PS. 
Wright,  Carroll  D.,  22o. 
Wyoming,  94. 


1000— Headings  for  Petitions  for  Sabbath  Reforms.  [Ii  is 
suggested  that  organizations  of  workingmen,  of  Christians,  of  citizens, 
sign  petitions  below  by  vote,  through  their  officers.     Individuals  also.] 

PETITION  TO  CLOSE  LOCAL  POST-OFFICES  ON  SUNDAY: 
We,  the  undersigned  citizens  of  ^  believing 

that  the  practice  of  receiving  mail  matter  on  the  Sabbath  is  unneces- 
sary and  undesirable,  respectfully  petition  the  Post-Office  Department 
to  close  our  Post-Office  from  Saturday  night  to  Monday  morning,  and 
to  omit  any  collection  or  distribution  of  mail  matter  on  Sunday. 
[Voters  will  please  put  V  after  name.] 


PETITION    REGARDING   SUNDAY   MAILS. 

To  the   Senate  and  House  of  Representatives  of  the    United  Slates  of 

America,  in  Congress  assembled : 

We,  the  undersigned,  citizens  of  ,  hereby 

respectfully  petition  your  Honorable  bodies  to  pass  a  law  instructing 
the  Postmaster-General  to  make  no  further  contracts  which  shall  in- 
clude the  carriage  of  the  mails  on  the  Sabbath,  and  to  provide  that 
hereafter  no  mail  matter  shall  be  collected  or  distributed  on  that  day. 
[Voters  will  please  put  V  after  names.] 


To  the  Directors  of  the  R.R. 

Gentlemen  :  Having  regard  to  the  many  evils  which  attend  the 
system  of  Sunday  Excursions,  and  recognizing  the  right  of  employees 
of  all  grades  to  the  test  of  the  Lord's-day,  we,  stockholders  and  pa- 
trons of  the  R.  R.  earnestly  request  the  Direct- 
ors to  run  no  more  Excursion  Trains  on  the  Sabbath. 

We,  the  undersigned,  agree  to  become  subscribers  for  one  year  at 
least  to  a  Sabbath-keeping  daily  paper,  if  one  shall  be  established  on 
that  basis  in  our  city,  equal  in  editorial  ability,  in  its  news,  and  in  its 
secular  departments,  to  the  best  of  our  city  dailies,  and  also  free  from 
detailed  accounts  of  crime  and  uncleanness,  and  friendly  to  Chiis- 
tianity,  to  temperance,  and  to  other  great  reforms,  while  at  the  same 
time  independent  in  politics. 

To  the  Mayor  and  Police  Department  of 

Gentlemen  :  We,  the  undersigned,  citizens  of  •        , 

believing  that  the  faithful  enforcement  of  laws  is  the  best  mode  to 
secure  the  repeal  of  impracticable  laws,  the  improvement  of  imperfect 
laws,  and  the  blessings  of  good  laws,  earnestly  reruest  of  you  an  im- 
partial and  persistent  enforcement  of  all  our  Sunday  laws,  that  they 
may  thus  have  a  full  and  fair  trial.  [Voters  will  please  put  V  alter 
their  names.] 


To  the   Senate  and  House  of  Representatives  of  the    United  States  of 

Arne7'ica,  in  Congress  assembled  : 

In  the  interest  of  hundreds  of  thousands  of  workingmen,  now  de- 
prived of  the  privilege  of  spending  their  Sabbaths  in  rest  and  home 
fellowships  and  moral  culture,  we  respectfully  petition  your  honorable 
bodies  to  forbid  "  interstate  commerce"  on  the  Sabbath  by  railroad 
trains  or  steamboats  or  otherwise  ;  and  also  that  military  drills,  mus- 
ters and  parades  of  United  States  cadets,  soldiers  or  marines  on  the 
Sabbath  be  forbidden  in  times  of  peace  as  interfering  not  only  with  the 
soldier's  right  to  the  Davof  Rest  but  also  with  his  xvj\\\^  of  ronscience. 


lOCl-ERRATA 


Page  96,  after  paragraph  in  italics. 

While  there  are  but  seven  of  the  United  States  and 
three  Territories  where  the  law  does  not  specifically 
require  the  closing  of  liquor-shops  through  all  of  the 
Sabbath/"  the  only  States  which  enforce  Sunday  clos- 
ing are  those  which  prohibit  liquor-selling  on  all  days 
— Maine,  Kansas,  Iowa,  Vermont  and  New  Hamp- 
shire. 


Page  III,  in  place  of  last  line. 

thousand  pounds  of  tobacco"  in  the  District  of  Colum- 

Page  112,  in  place  of  first  two  lines. 

bia,°"  which  seem  to  label  these  Sabbath  laws  as  noth- 
ing more  than  curious  antiques."" 

Page  364,  in  place  of  last  paragraph. 

George  Smith  (Chaldaean  Account  of  Genesis,  revised 
edition,  1881)  says  that  there  can  be  no  doubt  that  the 
Sabbath  was  an  institution  of  the  early  Assyrians,  and 
that  "the  word  Sabbath  itself,  under  the  form  Sab- 
batu,  was  known  to  them  and  explained  by  them  as  a 
day  of  rest  for  the  heart/'  Professor  Francis  Brown 
sums  up  the  evidence  of  a  primitive  Sabbath  thus  : 
"  We  have  strong  evidence  both  of  a  division  of  the 
month  into  weeks  of  seven  days,  and  also  of  a  special 
observance  of  the  last  day  in  each  wecrk. " 


''V  t 


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